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Full text of "An exposition vpon the Epistle to the Colossians : wherein, not onely the text is methodically analysed, and the sence of the words, by the help of writers, both ancient and moderne is explayned : but also, by doctrine and vse, the intent of the Holy Ghost is in euery place more fully vnfolded and vrged : and besides, the very marrow of most common-places is aptly diffused throughout the body of this exposition, as the nature of this kinde of teaching would beare : and further, many chiefe cases of conscience are here resolued : being, the substance of neare seuen yeeres weeke-dayes sermons"

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TO THE ColossiaN5. 


Methodically Analyfed, and the fence of 

the words,by the help of Writers, both ancient 

and moderne is explayned : 

But alfo, 

By Doctrine and Vfe, the intent of the holy Ghoft is in 

euery place more fully vnfolded and vrged. 

And befides, 

Tlpcvery marrow of mofl Common-places is aptly diffu fed through- 
out the body of this E x p o s i t i o n , as the nature of 
this kindc of Teaching would bearc. 

lAnd farther , 

Many chiefc Cafes of C onsgienci are here refolued, 


With conuenient Varietie and Break'tL^* 


Theiiibflauceof neare feucnyeeres Weeke-dayes Sermons, 

Of N. B Y F I B L D, 

- late one of the Preachers for the Citie of C i . e s t f. r. 

Correiledand amended. 

\ I P E T. $. IO. 

The Godof all grace, who hath called joh vntohh et email a lory ^Christ 
1 E s \ Rafter that yeelMue fsiffercdayvhilej-rnakejotircrfetlyftablifltiftreng- 
then, andfettle yon. 

Printed by E.G. for N a thani el Bvtte r., and are to be fould 
at his Shop at the figne of the Pide-Bull in Pauls Church-yard, 
neare toS'. tAufl'msGziz. 1617* 4: o ' 

Digitized by the Internet Archive 

in 2012 with funding from 

Princeton Theological Seminary Library 


. — 


KacagQogoQD ^gQQCi cgsaekxgp 



Edward LORDRvssell, 

Earle of Bedford, and the Ladie L v c ie 
Counteile of Bedford, Grace and Peace 
be multiplied, vvkh increafe o* all 
honor and happineflTG 
for euer. 

Moft noble Lord, and my very honourable md Ladie, 

H I S Epiftle to the Colofsians con- 
taines an excellent Epitome of the 
doctrine expreffed in the reft of 
the bookes of the old and new Te» w/ll appeare by a brieie 
delineation or adumbration of the 
proportion and parrs of that facred 
body of truth, paralelled with the 
feuerall parts of this Epiftle, vfmg the benefit of this Com* 
mentarie vpon it. 

The whole word of God may be diuided into two parts: 
the fit ft concernes/a/fA, or what we muft beleeue ; the fe- 
cond LoueyOT what we mull doe. So the Apoftles diuided 
it, as may appeare by thepatterne vfed in their times, which 
ftood of two parts, faith and hue, z« Tim. 1. 1 j . And fo is 
this Epiftle deuided ; for in the two firft Chapters he tells 
them what they muft beleeue > and in the two [aft, what 
they muft doe. 

Now faith lookes either vpon God,or vpon the imld. In 


The fitb* 
flauce of all 
briefly in 
this Epiftle: 
mis titrttti- 
feftedby in- 

- " ■ --■- ■"> 


The EfiflleDcdicatorie. 

God mo things arc to be beleeued : i. the attributes of the 
cfTence. 2. the trinitie of the perfons. The attributes vn- 
fold the nature and proprieties of God ; fuch as are, his 
power , glory , knowledge , and the like • of the power of 
God, yee may read, Chap, 1 . 1 1 . & x- 1 2 . of the glory of 
God , Chap. I. 1 1 . & 3. 1 7. of the knowledge of God 
Chap. J. 10. 

The (perfons arc three , the Father, Sonne, and Holy Gbofl ; 
of the Father,chzp: 1 . 2. 1 i. & 3 . 1 7- of the Sow*?, chap. 1. 2. 
1 j. 1 5 . &c* of the Holy Ghoft, chap-2. 1 9. Thus of God. 

In the confederation of the fborld, faith is taken vp efpe- 
cially about the creation of it, and the gouernment of it. In the 
creation it viewes the mightie workemanfhip of God, ma- 
king all things of nothing, cuen the very Angels,as well as 
men and other creatures. Of the creation, chap. 1 . 1 6. of 
Angells alfo chap. 1 . x 6. both good, chap. 2. 9. and cuill, 
chap- 2. 15. 

The gouernment of the "toorld, is two waics to be confidered: 
Firft , in the gencrall difpofing and preferuation of all 
things. Secondly, and principally , faith is taken vp about 
the confideration of the gouernmentof Men in the world; 
oi the generaUprouidence, chap. 1. 1 6* 17. 

The prouidence of God ouer man , may be confidered 
according to his fourefold eftate : 1 . of Innocencie. 1. of (or- 
ruption. yoi Grace. ^.oiGlorie. 

In the eftate of Innocencie, faith chiefly beholds and won- 
ders at the glorious Image ofGodjn which man was created- 
of this Image you may read, chap. 3 - 1 o- by analogic 

In the ftate of Corruption,two thingsdo offer themfelucs 
to our dolcfull contemplation: 1. finne, 2. the pum foment 
of fin, Sinne is both originall and ailuall : of originall finne, 
chap. 2.1 3. of actualliinnes, chap. 2. 11. 1 3.3.5 -6.of the 
punifhmentof finne, chap.^.25>&2. 1 j.$c 3.6. 

In the ftate of Grace , faith viewes three things: 1. the 
meanes of grace, 2 . the fuhietl, 3 . the degrees. The meanes 
is either before time, or in time : before time , tis the eleclionof 
God j of which, chap. 5. 1 2. in time, the meanes chiefly is 


/ vc l^uijuc ±seuii,awrie. 

Qmfi&vid the coueuant in him. In Qjrift, two things are to be 
considered, his perf on, and his office. The theorie concerning 
Chrifts perfon , is twofold : i . concerning his two natures, 
z. concerning his twofold efiatem thofc natures. The natures 
of Chrift are two, humane anddtuine, ioyned in the bond of 
per/onall r vtvon ; of the humane nature,chap. i . 2 2. of his di- 
uine, chap. 1.15.16, Sec. of the <vnion of both, chap. 2. 9. 
The ftate of the perfon of Chrift is twofold : 1. of bumilia- 
tion. 2. of exaltation. His humiliation comprehends, i.his 
incarnation, as the antecedent. 2. his obedience to the law of 
Mofes. 3- his paflion : of his incarnation and obedience 
impliedly in diuers places ; of his pafsion, chap. 1 .1 4.20. 
22., 1 4,1 5. His exaltation comprehends his refurreBion, af 
cenfion,znd jefiion at the right hand of God ■ of his refurreclion, 
chap: 2.11: of his fitting at Gods right hand,chap. 3. 1. 

Thus o(thep?rfon of Chrift. 
The office of Chrift is to mediate between God and man. 
The parts are 1. his prophetkall office. 2. His prieftly office. 
2. his recall office. His prophet/call office ftands in propoun- 
ding of doctrine, and in making it effectuall byhisfpirit. 
His pneUly office ftandei h in two things : 1 . Expiation of Jin. 
2. Intercefion for <vs to God. His regall office is partly in the 
gouernment of the Chutch&stbe bead thereof: and partly in 
the fubduing of the enemies of God and the Church ; of 
the treafures of wifdom in Chrift as a Prophet, chap.2.j.of 
thcfacrificeof Chrift as a Prieft, chap. 2. 14, ofrhehead- 
I (hip of Chrift ouer the Church, chap. 1.18. & r. i^» 

Thus of Chrift. 
The couenant followeth , which is confidered both in it 
felfe,and in thefeales of it. Though the couenant of be 
accidentally a meanes to driuevs to Chrift, yet the proper 
efTe&uall meanes is the cow»<#rt of %race , which God hath 
made with the eleel: in Chrift : this being rccordedinthe 
word of the Gofpell both in the old and new Teftament, 
is the ordinarie meanes, by the power of Chrift , to con- 
uertfoules to God, by the preaching of it in the miniftcry 
ofhisferuantsjofthischap. 1. 6. 

V 5 Th « 


Vbe bpi/tle Dedicatorie. 

Thz feales of this couenant are the Sacraments, both of the 
old and new Teftament : or the old teftament, was Ocw»» 
cifion, and the reft ; of which chap. 2. 1 i. of the new tcfta- 
ment,are baptifmeand the Lords Supper, oi baptifme,ch.2- 1 2 

Thus of the meanes of grace. The fubieclot true grace is 
the Church) the body of chrift vnited to him by myfticall 
vnion. The Church confifts of two forts of mew^Mimjiers 
mdpeople; of the Church in generall with her vnion with 
Chnft,chap.i.i8, i9>2o-&2«i 9* of Miniftcrs and peo- 
ple with their duties, chap-i. 2 5.28. & 2. i. andindiuers 
other places. 

Thus of the fubietl alfo. The degrees of grace in the 
third eftate, are \» ^vocation, z. faith* y remifoon of finnes 
4. fantlifcation- of vocation, chap. 3. 1 ^ of faith, chap i- 
4,2 j. & 2.l2.ofremiiTionoffinnes, chap. 1.14.& 2. 1 y 
01 fan&ification, in both parts, both mohification,chap« i , 
58. and viuification, chap. z.\ }.& j. 10. 
Thus of the eftate of grace. 

The fourth and laft eftate of man, is the eflateofglork- y 
which ftands of three degrees. 1. nfurretlion. z.tbtlaft 
iudgement. and y Irfe eternall. ofrefuire<5tion,chap.i.!8.of 
the laft Judgement and etcrnall glory, chap. 3.4. And thus 
of the firft parrof the patttrncof^hoiefome "toords) and that is 
faith : now folio weth the fecond, and that is hue, 

Loue comprehends all the duties we owe to God or men, 
as being the bond of perfeBion , which ties together all holy 
leruices. Loue muft bee considered both in the adiuntls, 
and in the forts ot it* 

The adiun&s are conflanc're^ifedom^ale^care to auoide offen- 
ces , and the like, of loue in generall, chap. 1.4.6c 2.2.& 3. 
f 4«ofconftancie,ch.2..6. of zcale,chap. 4.1 ^.otwifdome 
and care to auoide oftences,chap. 4, $ .thus of the adiunets. 
The forts of works comprehended vnder loue,arc two 
chiefly : 1 . fborks of Mtorjhip. 2. Toorkcs ofanrtue. The works 
ofworfhip are either internall onely , or external! and inter- 
nall alfo. The intemall a re, the acknowledging of God , the loue 
of God y tbefiart of God , the trull or hope in God , and which 


«^«M^J I I « » 11 » ■ ■ II 

i ue cpijue ±seaicawrie* 

floweth from thence, patience, of the acknowledgement of 
God,chap. 1.9,10. of thcloue of God, chap. 1. 8. of the 
feare of God, chap. z, 2 2. of the hope in God, chap. i.e. 
of patience, chap. 1.11. The workes of worfhip that arc 
bothextcrnall and internally are prater and thanke/giuing. ot 
prayer, chap. 4. 2, 3. of thankefgiuing, chap. J. 17. 

Thus of workes of worfhip. Wot kes of ^virtue either con- 
cerne our felues or others : the workes chat concerne our 
felues, arc chiefly two : the fiudie ofbeauenly things, and tem- 
perance. Temperance containes chaflitie aadfobriety in the 
vfe of all forts of earthly things, of theiludieofheauenly 
things ,chap. 5 . 1 , 2 • of chaftitie, ch. 3 »5 . of fobriety ,ch. 3 . 2 " 

Thus ot vcrtue that concernes our felues. 
Works of virtue towards others, are chiefly nine. Mercy, 
curtcfie,bumilitie,meckene[je,long-fujfering^kmencic,peaceablenes y 
thankfulnes andiuflice : ot the flr(f, eight of thefc, chap. 3.12 
to 1 6. Now Iuftice is either publike or priuate : publike lu- 
{lice is in Magiftrates, of which, chap. 2.5 . priuate Iuftice, is 
either commutatiue,m bargainings diftributiuejn giuingthat 
which is rightto euery one according to his degree , and 
fo dift ributiue Iuftice is either ciuill or cecononiicall. Pri« 
uate Iuftice in ciuill conuerfation with men abroad,is either 
to Magistrates, of which, chap. 1.5. or to all men, and fo 
couiifts of truth and faithfulnes with fincerity and obferuance. 
ceconomical Iuftice is that which concernes the houfholdj 
and fo containes the duties of husbands and wiues, chil- 
dren and parents, feruants and mafters ; of which chap, j . 
1 8. to the end, with the firft verfe of chap. 4. 

Thus alfo of Loue. 


Thus I haue fhewed the excellent compleatnes of this 
worthy fcripture : it remaines that I declare fome of the 
reafons that haue cmboldned me to make choice of your 
Honors names for the dedication of my expofition vpon 
this fcripture. Three things fwaying Godly men in like 
cafe, haue compelled mee, protection, obferuance , zn&tbanfo 
fulnes. the preaching of this doctrine , as by the mercy of 

y 4 God 


The EpifileVedicatorie. 

God it wrought abundant confolation and comfortable 
reformation in many hearers,fo did it feldom reft from the 
aftaults and calumnies, which one while propkanenefle, mo- 
ther while emie powred out vpon it. Great caufc there is 
therfore that it comming out now to a more publike view, 
fhould fceke (belter : and of whom (hould I feeke it or 
hope for it fooner then of your Honors , who are pleafed 
by your daily countenance to afTure me a iuft patronage ? 
For the fecond, to omit the high reputation which the re- 
ligious eminencie of both your anceftors hath fet your 
Honors in , and the praifes of many lingular endowments 
and gifts, in which you doe worthily excell : there are two 
things wherein your Honors daily winne a great increafe 
ofobferuancejthe one hfietie towards God, the other 
mercie towards the poore. The loynes ot the poore daily 
bleiTe your Honor /, and their mouthes daily pray for you 
Your piety is many waies expreft : to omit many vndoubt- 
edproofes of it , your Lordjhip hath much confirmed the 
perfwafionofyour religious difpofition by your daily and 
aftedionate refpecf. of the word of God and praier in pri- 
uate , fince the Lord hath made you lefle able to refort 
more frequently to the publike ailemblies. AndMadam-, 
what thanks can wee euer fufficiently giue vntoGodfor 
thatrare and worthy example, with which your Ladijhippe 
doth comfort andincourage the hearts of many ,'in your 
care of Gods fabaoths,& in your neuer-failing attendance 
vpon the ordinances ofGod,with the congregation jtnor- 
ning and euening,not only in your owne perfon,but with 
your whole familie. For the third, I doe ingenuoufly pro- 
iefTe before God and men,that 1 hold my obligation vnto 
your Honors in the iuft debt of feruice and eratitude to be 
fo great,as the labour here imployed is no way anfwerable 
to a meete difcharge, no though it had bin taken only for 
your Honors vfe ; for to omit the debt which I am in for a 
great part of my maintenance,and that lingular incourag- 
ment I reape daily in your Honors refpedofmy mini- 
ftcric j what thankes can euer be fufficient, or what feruice 


' '■■ 4 

7 be tipijtle Vedicatone. 

can euer be enough for that incomparable benerit(which 
I haue and (hall euer efteeme the greateft outward blefTing 
did euer befall mee j and which [Madam) by youx Honors 
lingular care and furtherance, after an admirable manner I 
obteined) I meane the clearing of my reputation from the 
vniuftafperfions of my aduerfaries,andthatby the mouth 
and pen or the Lords amiointed , my mod dread Seueraigne, 
whom the Godofheauen with all abundance of royalland 
diuine bleflings recompence in all earthly felicitie and e- 
ternall glory. And the fame God of Peace and Father of 
mercies , fandtifie your Honors wholy j that your whole fpi- 
rits and foules and bodies may be preferued blameleilc vn- 
to the commingofour Lord Iefus Chnft : faithfull is hee 
that hath called you, who alfo will doe it. And I doubt 
not but God that hath inriched your Honors with the true 
grace thatis in Iefus Chrift , will daily winne vnto you in- 
creafe of honor from your perfeuerancc in well-doing : 
fo as thankfgiuing for your fakes fhall bee abundantly 
giuen vnto God by many. Thus in mod humble manner 
crauing your Honors acceptance and patronage of this 
worke, I end,and fhall reioyce to remaine 

Your Honors Qhaplaine 



to be commanded 

in all J entice, 

Ni. Byfield. 



this Epiftle to the Qolojlians. 

|g|pp^| ||j-fo¥ arefoure principalis arts of this Epiftle: 
i.fAe Pro acme: 2« Doctrine of Faith : 
j . Precepts of life, A^the Epilogue,or Con. 
clufion. The Proaeme is expreft in the firft 
eleuen Verfes of the firjl Qjapter : The Do- 
ctrine of Faith is expreft in the reft of the 
Verfes of the firft Qbapter, and the'frhole fecond Qhapter : The 
Precepts of life arefet downe in the third Chapter >and in the begin- 
ning of the fourth. Jnd the Epilogue is in the reft ofthe<verfes of 
the fourth Chapter. 

TheVroxmc containes two things : Ftrft, */* Salutation, 
verf. 1,2. andfecondly, a Preface , affectionately framed to *frinne 
attention and re jpetl: therein be affuresthem of hi* fingular con- 
ftancie in remembring them to Godfiotb in 77?anfa-giuing foFiheir 
Worthy Graces and themeanes thereof w.y^c^ ,6,7 \,S*andinear- 
neU Tray erf or their increafe and comfortable perfeuerance in know- 
ledge and the eminencie offtneeritie in holy life, verf. 9. 1 o« 1 1 . 

The Doctrine of Faith he exprejfetb two fraies : firU , by 
Propofition : fecondly , by Exhortatiom In the Tropofition of 
T>oHrine , bee doth "frith fingular force of'frords , and "freight of 
matter fet out both the Tbork of our Ademption , v • 1 2 • 1 3 . 1 4. 
andtheperfon of our Redeemer : and that firft in his relation to 
God, verfc 1 5 • then in relation to the World , verfc 1 5 • 1 6. 1 7. 
and thirdly, in relation to th:Qburch , both the nehole in gener all, 
verfc 1 8.1 c/2o. andtheChurch of the Colofsians inparticular, 


i he aac-VMiiNT. 

verf. 21-2,2. And thus of tk (Propofition. 'JS^ow bis Exbortatt* 
onfollowes,fromthe 23 of 'Chap. i-iotbcend <>/~Chap. zand 
t her in be both perf wades and dtffwades: be per [wade shy many ftrori? 
andmoou'ng fyajons, to an holy endeauonr to continue and perfe- 
uere "frith all (jhriflian firmencjfeof refoktion , in the Faith and 
Hope, "too* alreadie begotten in them by the Gojpell : and this is con- 
tained in thefeauen lajl Verfes of the firjl Qbapter , and the feauen 
firjl Verfes of the* fecund Chapter. Hee diffwades them from re- 
ceiuing the corrupt Voclrine of the Valfejpoflles , whether it ft>ere 
drawne from Thiiofophical! Speculations , or from the Traditions 
of men , or from the Ceremonial! Law c/i\]ofes ; and beepro- 
ccedes in this order : firjl , bee layes doTbne the matter of his 
Dehortation, Chap. 2. verfe 8. thenfecondly , bee confirmes 
it by diners reafons , from verf, y. to 1 6. and hflly , he con- 
cludes , and that feuerally , as againfl Mofaicall ^ites , verf. 
t 6. 1 7. againjl Thilo/opbie , verf. 1 8- 1 pond againfl Traditi- 
ons, verfe 20 and jo to the end of that Chapter. 

Thus of the fecond part. 

Thirdly, ingiuing Precepts of life the Apoflle holds this or- 
der : firjl, hue giu:s generalities , that concerne all a* they are\ 
Chriflians : then, hee giues fpeciali ^ides , as they are men of this] 
or that eftate of life. Ifhegmerall fyles are contained in the., 
fiyfl feanentcche Verfes of "the third Qbapter : and the fpeciali 
Utiles from the eighteenth Verfe of the third Chapter to the fe- 
cond Verfe of the fourth. The generall ^ules bee reduceth into, 
tbremlieads : viz.- fiifl , the Meditation of beauenly things , verf. 
1.2.5*4- fecondly-, the mortification of vices and iniuries,vex(. 5 . 
to the 1 2. thirdly the exerci/e of holy Graces , a number of "tob'tch' 
bee rechncth, both inthe kindes ,meanes , and ends of them s from 
verf 12. to i8« The particular Ovules concctne principally, 
houfoould gouemment : for hee jets downe the dutie of Wtues , ' 
verf. i8» of Husbands, veil* 1 9. of Children, verf. 20. of?** 
rents, verf. 2 1 *-ofSeruants, verf 22. 22. 24. 25 • and of Ma 
fters, Chap. 4- vci f. 1 . 

Tl)e Epilogue, or Concluficn, containes in it both matter of 
generall Exhortation , as alfo matters of Salutation. The generall 
Exhortation concernes Trayer, verf 2. 3*4. Ti>t/e CoMierfation, 


3 The Pre- 
cepts of life 

4 The Epi- 


The A rg v m e nt. 

ver(. 5 • and godly Communication , verf* 6. 2{pw after the Apo* 
file bath disburdened bimfelfe of tbofe generall cares , then bee 
taketh liberty to refrefh birnfelfe and tbem > by remembring cer- 
taine that Ttere deare both to him and them. And firfl , bee makes 
entrance by a narration of bis care te Know their eflate , and to in- 
firmetbemofhit. ToT^hichpurpofe bee fendetb and praifetb Ti- 
chicus<WOnefimus, verf. 7. 8- ^. The Salutations then fol- 
low ; and they are of two forts : for fome are Jignified to tbem, 
fome are required of them. Of the firfl fort , bee fignifies the Sa- 
lutations of fix men , three of them Iewes , and three Gentiles, 
verf. ioi I'ir.i J.14. Tl?e Salutations required , concerne eu 
ther the Laodiceans, verf. 15. 16. or one of the Coloflcan 
Vreaclxrs, Ti>ho fs not onely faluted • but exhorted , verk 17. 
Jnd then followes the Apoflles generall Salutations to ad, intbeL, 
lafl Verfe* * 






Logicall ayfnaljjis of the 

firft Chapter. 

His Chapter, ftands of three parts .• a Pro£me, 
a Propojition of Do&rine , an Exhortation to con- 
ftancy and perfeuerance. The Protmc is con- 
tinued from verf.i. to 12. the Propojition from 
•verf 1 2 . to the 2 3 . the Exhortation from iv r.2 3 : 
to the end. 

The Proamc is intended to winne attention 
and aflfe&ion ; and ftands of two parts x the Salutation andth&QKeface. 
The Salutation is contained in the two firft Verfes , and tlb Prefaces 
in the third Verfe, and thofe that follow ro the twelfth. 

In the Salutation three things are to be obferued : firft, the Perfons 
faluting i fecondly, the Perfons fainted \ thirdly , the forme of the Sa- 
lutation it felfe. 

The Perfons faluting are two ;thc Author of the Epiftle >!5 ahd an 
EuangeUft^ famous in the Churches, who is named as one that did ap- 
proue the Do&rine of the Epiftle 4 and oommend it to the vie of the 
Churches. The Author is defcribed : firft, by his Name.P**/ i fe- 
condly,byhisO(tl^an^tf/?/^ ; which is amplified by the princi- 
pall efficient, I e s v ^£ h r. 1 s.t , and by the impulfiue caufe, the 
Will of God. The Euangelijhis defcribed : firft by his Name, Timo- 
theus : fecondly, by his adiunft Eftate, a brother. Thus of the Perfons 

The Perfons fainted axe defcribed;firft,by the place of their abode, 
and fb they are the Citizens and inhabitants of Coloffe ; fecondly, by 
their fpirituall eftate, which is fet out jnfoure things : 1. They are 
Sioints: z.Theyaxefaithfull: ^.They axe Brethren: 4, The.y are in 

C HAl S T. 

Thq^rine of the Salutation exprefTeth what hee accounteth to be 
the chiefe good on earth, and that is, Grace and feage , which are am- 
plified by the Caufe$ or Fountaines of ihem t from God our Father ^and 
from our Lordlefus Chriji. Thus of the Salutation? 

In the Preface the Apoftlc demonftrateth his loue to them by two 
things, which hee conftantly did for them : hee prayed for them, and 


Vtrft 1. *. 

rafi 3 . 

i ?«fi 4- f • 

Pa ft -}.6. 

{ r<tfc7.s. 


The Analyfis. 

heegauethankes for them: and this hee both propounds generally, 
verf. 3. and expounds particularly in the Verfes following. 

In the gcnerall propounding, three things are euidently expreft: 
firft, what he did for them, heegaue thankes, hzzprayed : fecondly , to 
whom, euen to God the Father of our Lord lefts : thirdly, how long, 
alwaies, that is, conftantly from day to day. 

Now, in the Verfes that follow he expounds and opens this rfirft, 
his Thankefgiuing, <verf. 4. 5. 6. 7. 8. Iecondly, his Prayer, <verfe 9, 
1 o. 1 1 . In the Thankefgiuing hee fliewes for what he gaue thankes ; 
which hee referres to two heads, 1. their Graces; 2. TheMeanes 
by which thofe Graces were wrought and nourished. 

The Graces are three, Faith,Loue,h'ope,-verf^.^. Their Faith is am- 
plified by the Obie£t,^w Faith inlefut chrlji : and their Lottery the 
extcntor it, your Loue to aithe Saints : and their Hofe, by the place, 
which is laidc <vp for you in heauen. 

The Meanes of Grace was either principatl , i>erf. 5. 6,01: Inftvu- 
mentall, verf 7. 8. The principall ordinary outward meanes was the 
Word ; which is defcribed and let out fit waies : 1 . by the Ordi- 
nance in which it was mofteffeduall, <viz» Hearing, whereof yeehatie 
heardy 2. By the propeitie that was moft eminent in the working of 
it, ttf*. Truth, by the word of truth. 3 . By the kinde of word, r oiz,. the 
Gofpcll, which is the Gojpell. 4. By the prouidence of God in bringing 
the meanes, tp/w/j is come <vnto you. .5. By the fubiecl Perfons vpon 
whom it wrought, <viz>.you and all the world. 6. By the efficacy of it, 
it ufruitfull and increafeth j which is amplified by the repetition of the 
perfons in whom, and the confideration both of the time, in thofe 
words,front the day that you heard^c. and alfb, of the adiuuant caufe, 


Thus of the principall Meanes,fthesminin-erie of the Word. 

The Inftrumentall, or the Miniftef fblloweth, verf 7. 8. and he is 
defcribed, 1 . by his name, Epaphras: 2. by the adjunct loue of others 
to him, beloued: 3 . by his Office, a Seruant : 4. by his willingnelle to 
ioyne with others, a fellow- feruant : 5. by his faithfumefle in the exe- 
cution of his Office, which is for you a fatthfull Mimjler of chrift i and 
iaftly, by his delight in his people, which he (hewes by the good re- 
port he chearefully giues of them, r vi%^. who alfo declared writ <vsyour 
loue m iht •Jpirit. Thus of the Thankefgiuing. 

Nowihtheopeningor vnfolding of his praclife in praying for 
them, -firft, heeaffirmes that-he did pray for them , and then, declares 
it by (hewing what he prayed for. The affirmation is in the begin- 
ning of the ninth Verfe, and the Declaration in the'reft of thewords 
to the end of the cleuehth Verfe. 

In the affirmation there are three things : hrft, an Intimation of a 
reafon, in thofe words, for this caufe : fecondly, a confideration of the 
nm^fincethe day weheardoftt : thirdly, the matter affirmed,?* 7 * ceafe 


— —"jj- - 

7'ijJiihearing and the true knowledge of the Grace of God , from 
7eW( jfhatyou heard of it, and knew the grace of God in truth. 


In the Declaration hec inftanceth in one thing hee principally 
prayed abour,and that was their Knowledge ; which he lets out , firft 
by the Obiect. of it, the will of God : fecondly, by the Parts of it, Wife- 
dome andVnderftanding : thirdly ,by the End, viz. that they might walke 
worthy., fyc. fourthly ,by the caufe, his gloriom power : and fiftly,by the 
EfFecls, Patience, Long-fnjfering,and Ioyfulneffe. 

In fetting do wne the Obiecl , hee expreffeth alfb themeafurehee 
defired j hee would haue them filled with the knowledge of Gods 
will, and that he adderh in the fecond part , when he faith , all Wife- 
dome and vnderfianding. The end of all their knowledge hee expref- 
feth more largely, verfe i o. vv hich in generall is the eminence of holy 
life, which hee expreffeth in three feuerall formes of fpeech,i//^. t . to 
wdke worthy of the Lord: 2 . to walke in all plea/in* : and 3 . to befiuitfulL 
inaUgoodworkes : vnto the fuller attainment of which hee notes the 
meanes to be, an increafe in the knowledge of God. 

Hitherto of the Pro&me. 

The P 'ropofttion of 'Doctrine containeth excellent matter concer- 
ning our Redemption : where hee proceeds in this order: Hrft, hee 
conliders the worke of our Redemption j and fecondly, the perfbn 
of our Kedeemer. The worke of our Redemption, <verfe 12. 13. 
1 4. theperfon of our Redeemer, verfe 1 5. and thofethat follow to 
the 2 3 . and all thishe expreffeth iri forme of Thankefgiuing. 

The.worke of our Redemption hee defcribes two waies , after hee 
hath touched the firft efficient caufe of it, viz,. God the Father : for 
in the twelfth Verfe hee feemes to fliew, that in refpedl of Inchoa- 
tion, it is a making of™ fit $ and in refped: of Confummation , it is a 
cauftng of vs to enioy an immortall happines in heauen , better then 
that Adam had in Paradife, or the lewes in Canaan. And therein 
hee expreffeth, firft the manner of tenure or title, in the word inheri- 
tance : fecondly, the adiuncl: praife of the company , viz. the Saints : 
and thirdly, the perfection of it, it is in light. 

Now, in the end of the thirteenth Verfe hee feemes to fhewthat 
our Redemption ftands of two parts : firft, deliuerance from the power 
ofdarkeneffe : fecondly, tranflatmg into the Kingdome of the Sonne of his 
loue, one of the many excellent priuiledges of which eftate , is noted 
in the fourteenth Verfe, to bzremifwn ofjinnes, through the blond of 
Chrifi. And thus of the worke of our Redemption. 

The perfbn of our Redeemer is defcribed three waies : firft, in re- 
lation to G o d ; fecondly, in relation to the whole World ; thirdly, 
in relation to the Church. 

Firft, in relation to God, hee is defcribed in the beginning of the 
fifteenth Verfe j and Co hee is laid to be the Image of the inuifible God. 

Secondly, in relation to the whole World, hue things are to bee 
faid of C h r. i s t : firft, hec is the fir ft begotten ofeuery Creature, in the 
end of the fifteenth Verfe : fecondly, he is the Creator of all things, 
verfe 16. Where note the diftinctions of Creatures : 1. they are di- 
ftinguifhed by their place ; fome, in Heauen i fome, in Earth : 2. they 

* are . 

A r <r/«ii.ij.i4 





e ii.n. 

Vtrft ij. 

The Amlyfis. 

are diftinguilTied by their qualitie ; fome are vifible, forae inuiftble: 
3.themui(ibleare.ogainedi(tinguiihed, by either Titles or Offices, 
1'omea.rcTbrones, fome are Principalities y &c.x\mc)\y, all things are for 
him, this is in the end of" the fixteenth Verfe : fourthly, he is before all 
things y m the beginning of verfe 1 7. laftly, all things in him confift. 
verfe 1 7. the end ofit. Thus the Redeemer is defcribed in relation 
to the whole World. 

Thirdly, hee is defcribed as he ftands in relation to the Church: 
and fo either to the whole Church, verf. 1 8. 19.20. or to the Church 
of the Colofians, verfe 2 1 . 22. 

Ashe 1-tands in relation to the whole. Church, hee is faid to be the 
bead of the Churchy in the beginning of the eighteenth Verfe , and 
this he proues, by fhewingthathe is a head in three refpcds. 

Fiiit, in refped of the dignitie of order towards his Members , and 
fo in the ftate of grace he is their beginning , and in the ftate or glory 
be is the firft begotten ofthe dead ^ that both among the liuing and the 
dead he might hauethe preheminence. 

Secondly, in refped of perfection in himfelfe , in that aHfulnefpLj 
dwells in htm ; which is amplified by the caufe, viz,, tbegoodpleafureof 
the Father, who made him head of the Church, verfe 1 9. 

Thirdly, in refped ofefficacie or influence through the whole bo- 
dy : for from him flowes Peace and Reconciliation , verfe 20. concer- 
ning which Reconciliation there are eight things to be noted : 1 . the 
mouing caufe, which is to be fupplied out ofthe former Verfe, as the 
Coniundion [ and] importzthyvizt. itpleafedthe Father: 2. the Inftru^ 
ment , by him, w.Chr 1 st the head : 3. the Benefit it felfe, viz,. 
to reconcile : 4. the fubied Perfohs in generall , all things : 5 . the End, 
to himfelfe: <5.theEff ed, making peace: 7. the Meanes, through the 
bloudof bisCrojfe: 8.theDiftribution ofthe Perfonswho, in thofe 
words, things inearth and things in heaucn. Thus of his relation to the 
whole Church. 

In the defcription of his relation to the Church ofthe Colofians, he 
vrgeth them with two things : rirft,their miferic without Chrift: 2. the 
remedy of their milerie by Chrift. 

Their mifcrie ftands in two things: firft,they are Strangers: fecond- 
ly, they are Enemies, and both are amplified : 1 . by the fubied where- 
in, i;/;r.. not outwardly onely, but in their mindes.i.byihc Caufe, 
viz,, rt icked workes, verfe 22. 

In letting downe their remedie hee notes : 1 . the Meanes : 2. the 
End. The meanes is the death of the body of Chrift sjlejh : The end is, 
that hee might prefent them holy and vnblameable , and without fault in 
Gods fights verfe 22. 

Thus of his relation to the Church of the Colofians : and thus alio 
ofthe fecond part of this Chapter, viz,, the Proportion of Dodrine. 

The Exhortation followes : where is to be confidered , firft, the Ex- 
hortation it (clfe i and then the Reafons. The Exhortation is to per- 
feuerance, both in Faith and Hope. 


The Amlyfis. 

In the Exhortation to perfeuerance in faith , there is worthy to be 
noted : iirft, the manner of propounding it, which is with an if fe- 
condly, the dutie required, Continue : thirdly, the manner of the dutie, 
grounded and fiablifhed : fourthly the obiecl, Grace, in Faith. 

In the Exhortation to perfeuerance in Hope, two things are to be 
obferued : rirft, he fets downe the euill to be auoided , viz. vnfetled- 
nefle orreuolting, in the words, Benotmooued away .-fecondly , hee 
quickens them by remembring the caufeand fountaine of their hope: 
<viz>. The hearing of the Gofpell preached. 

Thus ofthe Exhortation, the Reafbns follow. 

There are feauen Reafons to inforce this Exhortation to perfeue- 
rance The firft is taken from the confent of Gods Elecl, Which are 
through the worlds who haue in the preaching of the Gofpell receiued 
Faith and Hope, as their common portion. 

ThefecondReafonis taken from the teftimony of Pavl him- 
felfe : and that is two-fold ; the firft is the teftimonieof his Mini- 
fterie ; This is that hee preacneth , and therefore it fhould bee that 
they fhould keepe faft : the fecohdis the teftimonie of his Suffer- 
ings ; hee hath endured much for the Doctrine of Faith and Hope j 
and therefore they Ihould continue in it : and to ftirre them the more 
concerning his fufFerings , heefheweth that hee fuffered with great 
Ioy : which hee confirmeth by expreffing the reafbns of his ioy ; firft, 
becaufe they were the afflictions of Chrift j fecondly, becaufe hee had 
his part allotted him by the decree of God ; and it was his ioy that 
hee had almoft finifhed what was left for him to fuffer 5 there was 
but a little remaining : thirdly, becaufe they were but in his fief b : 
fourthly, becaufe they wvczfor th/em , and the good of the Church, 
Verfe 24. 

The third Reafbn is taken from the teftimonie ofGod,who inioyned 
vnto P a v l and other Minifters this difpenfation ofthe Do&rineof 
Faith and Hope, with a charge that they Ihould fee his Word fulfilled 
herein, Verfe 2 5. 

The fourth Reafbn is taken from the excellencie ofthe Gofpell : 
which is fet out ; firft by the nature of it, it is a myfierie : fecondly, by 
the antiquitie of it, it was, and was hidfince the world beganne , from 
Ages and Generations : thirdly, by the time ofthe reuelation of it, now, 
in the new world : fourthly, by the perfons to whom it is reuealed, 
vi&.ondy the Saints, all which fhould moue to care andconftancie 
in keeping of it. Verfe 2 6. 

The fife Reafbn is taken from the excellency of the Subiecl: ofthe 
Gofpell, which is no lelTe nor worfe then Chrift reuealed by the prea- 
ching ofthe Gofpell. In this reuelation of Chrift in the Gofpell, con- 
fider, firft, who reueales him, God : fecondly, the caufe of his reuela- 
tion, the will of God, hee would : thirdly, the manner , <viz>. in a rich and 
glorious myjlerie : fourthly, the perfons to whom , 4fe>. themiferable 
Gentiles : fiftly, the effe&s or fruits of it, which are , firft, the inhabita- 
tion of Chrift : fecondly, the hope of glory \ Verfe 2 7. 

A The 


rerfi zi. 

Verfc *$♦ 

The Andy (is. 

The fixtRcafon is taken from the end, which is the prefentingof 
tkemperfeBm lefa Chrift* which is amplified by the meanes to bring 
to this end, which is preaching: and that is amplified, firft, by the 
parts of it, which are teaching and admomfbwg : and iecondly , by the 
manner, in all Wifedome, Verfc 2 8. 

The feuenth Reafon is taken from the holy Jlrife of the Apoftle, 
to bring men to this : which is amplified by the great fuccefle which 
the L o r d had giuen. Vcrfe <vlt. 

f^Arx ^rYsgr? 

PM!flBgaOT g^^ 




Tim'.tleM our 




vpon the firft Chapter of the Epiftle 
to the C o L o s s I a n s. 

y y^>^ C^\g| A V L,the Meffengcr or Embaffadmr-generall 
for all the Churches of the Gentiles, by Commif- 
fion from the promifed Messiah , now J the will of God' and 
comeinth» flefh , the Lord annointed , fepa- 
rated hcreunto,notfor his oivne worthineffe,or 
by any priuate motion of his owne , or by com- 
||^ mandement of any man , but by the expreffe 
will of God, according to his euerlafing coun- 
fell ; as alfo Timotheus^ reuerend Brother, an Euangeliji ofchrijl, 
with fill and free tejlimome approueth this Epiftle written 

To the Citizens and Inhabitants of the Citie 0/~Colofle, that are 
fepar ate from the world,andfanctifredwith true Grace, and faith fully 
walke in that holy Calling, in brotherly communion one with another ± 
and indijfoluable <vnion with Christ your Sauiour : Grace be 
with you,aud Peace,eiten thefree fauour of G o v, with all internally 
cternall , and needfull extemall blefings,from him that both will and 
can, euen God our Father, through the merits of the Lord our annoyn- 
ted Sauiour. 

Wegiue thankes-vnto God, euen that God that by an eternal and 
vnexprefiible generation is the Bather of our Lord lefts Chrifr , re- 
membringyou earnejlly and conjlantly in our daily Prayers, being ex- 
ceedinglyfired and inflamed, f nee we heard by continual and true re- 
port of your precious Faith j by which you haue withfirmencffe and 
JlecfajlneJJe ofaffurance laidc hold <vpon Iesvs Christ, for 
life and nghteoufnefj'e : and the rather, becaufe wee likewife heard of 
your holy ajfecJion tofuch as haue fepar ated themfelues from thepro- 
phanenefjeoftheworld^to thefermce of God , ejpeciatty considering 
that you haue not the glorious Faithofchrifi inrejpecl ofperfons, but 
loue all the Saints as well as any. 

And ( as a People not destitute ofanyfauing Grace , ) weereioyce 
toheareofthatliuelyhope,by which you haue kid hold on the Promife 
of eternali glory, which God the Father hath prepared and Liidcvp in' 
Heauen. And the more are we confirmed in this refolution, conjlantly-, 

A 2 to 

?t*ft x. To them 
which arc at CoJode, 
Saints and fairhfull 
brethren in Cbnfi : 
Grace be with you, 
and peae'e/rom God 
our Father, and from 
the Lord Iesvs 

Perfe j. Wee gitie 
thankes to God.euen 
the Father of our 

wayes praying for 

ferfe 4. Since wee 
heard ofyourfaith :n 
Girift Ieftis.} and of 
you;' . owardall 

Verfe f. For the 
hopes fajee which is 
laid vp for you in he J - 
ucn, whercofye haue 
hcara before by the 
word of truth, which 

Vtrft 6. Which is 

come vnto you, e«en 

s it is vnto all the 

world, an J .3 fruitful, 
as it is alio among 
yuu , Irom tin day 
chat yee heard and 
irucly kntw the Ood' 

[ Vet ft 7. Asyeealfo 
.earned of Ep*pht<n 
o ur dcart fellow fer- 
uantjwhtch is for you 
a fairhfull Minuter of 

Vtr(t%. Who hath 
I alfo declared vnto vs 
haue by th - Spirit 

Vtrfc 9. For this 
caufe wee all" , fince 
rhc day wre heard of 
it , ceafc not to Dray 
for yru, and to deli re 
that ycc might be ful- 
filled with know- 
ledge of his will,in all 
wifedome and fpiri- 
tuall vnderibndmg. 

yr[t 10. That yec 
mi;,fot walke wotthy 

f the Lord, &pleafe 
.'iim in all things, be 
mg fruitrull in all 
_?»;od workcs,and in- 
;rca(ing in the 
knowledge of God. 

Perfi it. Streng- 
thened with all night 
through his glonou 
powr vnto all pati- 
. nee, and Iong-fufTu 

The Mctaphraic. 

topraife G o nfor thefe excellent Graces , becaufe they are not fo- 
daine Fancies, or prefumptuom Conceits , raifedout of the Forges 
ofyourownebraine, or concerned for fome corrupt or carnallends, 
but were indeede begotten in you by the mighty working of the moj t 
fwset Dottrine of Reconciliation , proued m it felfe , and by effect, 
to be a Word of Truth : euen that word oftheLoKD, long fore- 
tolde , now truely reuealed and accompli/bed alfo , begetting the true 
forme of pietieinyou, with conflancie and true vprigvtneffe , both of 
heart and life. 

This is the wordof Reconciliation which is come vnto you, as by in- 
credible power andfwiftnejje , it is now to the greatejl part ofthts 
world, euen to people oj all forts and Nations , caufing them to few 
the foundneffe of their Conuerjion, by the daily fruits of amendment 
of life : and this increafeth continually in all places , as it doth , and 
hath done with you , fince the <very firfl day that you truely heard 
and effectually beleeued this rich Bocinne of the grace oj God. 

And this very Boffnne, which you haue heard of hpaphras , is 
the felfe fame diuine truth that is gone all abroad the nor Id : of hpa- 
phras I Jay, whom wee all reuerence as our deare fello jv Seruant, be- 
ing affured that he is for your bejigood , a faithfull and mojl humble 
Mini fer ofJefus Chrifi. 

Heehath with great contentment boafted* of you, if? reporting to *vs 
your fpiritualt and heauenly ajfeclion to God, and godlineffe, and one 
towards another : and for the fame caufe fince thefrfl time we heard 
of your prat fes in the Go/fell, wee haue becne importuMte without 
ceajing,f raying for you jndbefeechwg God to mcreafeinyou,andmake 
compleateyour knowledge of his reuealed will, not only for contempla- 
tion, but for praclife alfo, with agracious experience of the working of 
the Spirit. 

That yee might carry your felues in a holy eminency of godly con- 
uerfation tjlriuing to proportion your obedience in a greater degree 
then ordinary, as might become the great mea/ure of Gods Mercies 
of "all forts towards you, exprefing a liuely kinde ofpleafingnefje, both 
in carriage towards God and man, being refrefjed with the fweetnes 
of acceptation inyourferuices,and that you might ex tend your careful- 
neffe to bear e fruit, not in one kinde or fome few , but in all kinde sand 
forts of good workes, daily increajing in a holy acquaintance with thefa- 
cred nature of God, which is both the effect and caufe of all comforta- 
ble progreffe in holy life. 

Thatfo growing <vp to a ripe aqe wChrist, in the fantfifica- 
Hon both cffoule and body and jpiritjn all the Graces and Luties of 
Christ and Chnfiianlife, through the afi of the glorious 
power of God, in the ijfe of all meanes and helpes appointed of 
. G o d,yee might accompli//) your mojl holy profepon , with fingular 
comfort and contentment , being able cheer ejuiiy and with all pati- 
ence and Long- fuffering to bear e the Crofes, Tent aliens, Infirmi- 
ties, Perfecutions,and whatfoeuer Wrongs or Indignities might befall 


The Mecaphralc. 

you waiting for the Promife ofGov, being neuer weary of well- 

And as wee haue thought good tbu>$ to let you under ft and our 
loue towards you , and our reioycingfor the prosperity ofyourfoules\ 
fo wee thought good to write unto you, both to put you in mindeof 
the moft holy doctrine ofCaKisr, as alfo to exhort and befeech 
you to be confiant in the Faith and hope you haue receiued , without 
liftening to the entifingfpeeches of falfe Teachers , which as wicked 
Seducers would beguile your foules of that high prife of your moft 
holy Casing. 

What thankescan we euer fufficieutly giue<vnto God the Fa- 
ther of C h r i s t andchriftians , that of his meere Grace and 
free Loue, hath by a holy Calling, made us, in his account, meet<LJ 
to haue a Lot in that heauenly Canaan , in thatfweet and eternall 
fellow/hip with the fpirits of the iuft, not onely reuealed unto us 
in this light of theGofpell, but to beinioyedby us in the light of 
Heauen ? 

And hath alfo already deliuered <vs from that wofull eft ate , in 
which the darkenejfe of Gentili fine, andsinne, and Ignorance, \nd 
Aduerjitie, and Death,.tnd Damnation,had power ouervs, & hath 
tranjlatedus into the Kingdome of lefts Chrift, the Son of his loue, 
inrotiing our names among the liuing, and accounting us as Subiecfs 
of this Kingdome of Grace, and Bey res, euenCoheyres withchrtft, 
of the glory to be reuealed. 

And howfoeuer our SanCHfication be as yet unper felt, yet are we 
not onely bought with a price, but effectually and truely redeemed, 
and infome fort fu Uy too : for in our Juftification we are perfectly 
reconciled, and all our fins abfolutely forgiuen us, as if they had ne- 
uer beene commtted^ through his merits thatfhed his bloudfor us. 

Who is a moft liucly and perfect image of the inuifible God , not 
onely as heeworkes Gods Image in man, or becaufe he appeared for 
God the Father, to the Fathers in the old Lawyor becaufe as man he 
had in him the UkeneJJe of God in perfect holineffe and righteoufnes\ 
or becaufe he did by his Miracles, as it were, make Goduifible in his 
flefh j but as he was from euer lofting the uery effentiall naturall 1- 
mageofGod, moft abfolutely in his diuineperfonrefembling infi- 
nitely the whole nature of his Father, and therefore is to be acknow- 
ledged as the begotten of God by an eternallgeneration : fo thefirft 
begotten ofeuery Creature, as he was before them i foishe there- 
fore the principal hey re ofaU things, by whom, and in whofe right, 
all the Saints doe inherit what they haue or lookefor. 

For by him all things in heauen or earth , whether uifiblc or in- 
uifible were created ±yea, the uery Angels themfelues, of what Or- 
der or Office foeucr, whether Thrones or Tmmimms, Principalities 
or Powers, were all made my him of nothing ; and therefore he, and 
not they are to be worjbipped : infhort, all things were created by 
him ; yea, and for -him too. 

A 3 And 

Perfe.ti. Giuing 
thankes vnto thcFa- 
chcr , which hath 
made vsmeuctobec 
partakers of the in ie 
ritance or the Saints 
in light. 

Krf.ti. Who hath 
deliuered vs from the 
power of daH<enefle, 
and hath trai ■fl.itcd vs 
into the Kingdome 01 
his deare Sonne, 

FerCt 14. Irt whom 
wee haue redemption 
through his bloud, 
r hat is, the lorgmenes 

rerfeif. Who is the 
Image of the inuifible 
God, the firft borne 
ofeuery creature. 

Vetfe 16. For by him 
were all things crea- 
ted, which are in hea- 
uen, and which are in 
earth , things vifible 
and inuiGblejwhether 
they be Thrones, or 
Dominions, or Prin- 
cipalities, or Powers, 
all things were crea- 
ted by him 3nd for 

Ferjtij. And he 1$ 
before all things, and 
in him all things con- 

Vet ft id. And hee 
is the head of the 
body of the Church-, 
hee is the beginning , 
andthefirft borne of 
the dead , that in all 
things hee might haue 
the preeminence. 

The Metaphrafe. 

Vtrft 19. For it plea- 
fed the Father, that in 


VtrfeiO. And by 
him to reconcile all 
things tnto himfelfe, 
and to fet at peace 
through the bloud of 
his Crofle bdth the 
things in earth , and 
the things in heauen. 

Vtrft xt. And you 
which were in times 
paftftrangersand ene- 
mies, becaufc your 
mindes were* fet in 
euill tvorkes, hath he 
now alfo reconciled. 

Vtrf* xx. In the bo- 
dy of his fleih, throgh 
death, to make you 
holy, and vnblamea, 
blr, and without fault 
in his fight. 

Vtrfex%. Ifyecon- 
tinue, grounded and 
ftablifhedin the faith, 
and be notmooued a- 
way from the hope of 
theGofpell, whereof 
yee haue heard, and 
which hath bin prea- 
ched tnto cuery crea- 
ture which is vnder 
heauen , whereof I 
2W am a Minuter. 

And hee was from euerlaflingwith Go d the Bather, before ail 
Angels or other Creature was made, andfiili all things areprefer- 
ued and continued as confijling in him \yea, the very Angels haue 
their confirmation from him. 

And he is that glorious and alone Myflicali head of the Church, 
which in an holy order and relation-, by the admirable worke ofthc^ 
Spirit , as a bond uniting together, is a true body unto Christ: 
and worthily is he to be acknowledged a head imo the church , for 
three great Reafons : fit 'ft, in reflect of Dignity : for hee alone hath 
the primacy: and ought to be acknowledged to haue prehemineuce in 
all things :for ifweerefpecf the eflate of Grace, he is the beginning 
ofallgoodnejfe, andifwee rejpeci the ejlate of Glory, hee is the fir fi 
borne of the dead ', not onely becaufe he is rifen himfelfe in his body, 
from the graue, but alfo becaufe by his onely po wcr all his members 
fball rife at the loft day :andalfo, becaufe that in the death of all the 
righteous, he doth fill continue to, andwjhe -very loft gafte,his afii- 
ftance and holy pre fence, 

Secondly, hee isfitteft^yea,onely fit, to be the head of the Church, 
becaufe it hath pleafed the Bather, that inhimfbould all fulnes only 
dwell, fo that he is a head in rejpeel of plenitude , for the behoof e of 
the members. 

And thirdly, hee is ahead in reflect of influence -^ for from him 
onely comes downe to the members, all peace with God, and ail thc-j 
fruits of that reconciliation: for it is hee that made peace joy the bloud 
of his Crojfe , and that hath eflatedhappinejje -vpon all the Saints, 
reconciling them to God : J fay, all the Saints, both thofe that are in 
heauen already ,andthofe thatbeingyct on earth , hope for that glory 
in heauen hereafter. And that this isfo,you are able out of your own 
experience to auouch for where its by nature you were ft rangers from 
God and the life of God, you were <vcry enemies to God and all his 
goodneffe : and this alienation and enmitie was apparantly fcatedin 
your very mindes, through the euill worke s of all forts which aboun- 
ded iny our Hues jyetyou know that Christ taking our Nature 
n)pon him, and in that nature fuffering death for you, hath reconciled 
you to God and by the Gofttell a-new created you, that hee might 
prefentyou to God, as holy and<vnblameable, and without fault in 
hisjight, couering your wants and hiding the euill of your workes , 
through his owne Inter cefhon , and allowing you the benefit ofthes 
Couenant ofGrace,through which <vprightnejfe will be in him accep- 
ted in ftead of perfection. 

Now whatremaines , but that feeing wee haue fuch precious Do- 
ctrine, you fhould be exhorted to hold out with all Chri/lianperfeue- 
ranceffetling and eftablifbing your hearts in the beleefe of the truth, 
fuffering yourfelues not-to be carried away with any contrary winde 
of Doctrine, from the confidence of that hope of your reconciliation 
with God,which hath been propounded andwr ought in you, by the 
preaching of the Gofpell j and the rather , becaufe vnleffe you doe fo 


The Metaphrafe. 

perfeuere,you cannot haue found comfort inyour right to the benefits 
before namtd, Befidesfhcre aremany reafons may induce you to the 
refoluteneffe ofperfeuerance in the Docfrmyou haue already belee- 
ued and hoped in. Firfljt is the DocJrine which all Gods Elect ,with 
one confent, haue receiued throughout the world\and e vpon it haue_j 
founded their Faith and Hope. Secondly, the confideration of what 
yeefee inme mayfomewhat moueyon,andthat if you eyther conjider 
my Minifvery or Sufferings .for my Minifiery ; / haue Jo throughly 
informed my felfe concerning theDocJrine which Epaphras&tf// 
taught you, that J fee it in all things, for the fub fiance of it, to be the 
fame which I my felfe haue taught in entry place. 

Now for my Sufferings, it is apparant to all forts of men , that I 
haue endured my part of all kindes of Troubles for the Goffell,which 
1 would not haue done, if I hadnot had full ajjurance of the truth of 
it y neyther doe I repent me of my affliclions, but reioyce in them ra- 
ther,^; that for dmers reafons. Firfi, becaufe they are the afflictions 
ofC hrist, that is t fuch as he accounts to be his. Secondly, becaufe 
iknow that in Gods Decree I haue my part of troubles of ignedme ; 
and it is my ioy, to think that info good a caufe I haue almofi fulfilled 
them. Thirdly, becaufe thefe Ajjlicfions extend but tomyjlejh and 
outward man. And lajlly, becaufe it is for your good 1 fuffer , euen 
for the confirmation of your Faith, and for the good of the whole body 
ofchrifl, which Is the Church. 

Thirdly, 1 haue receiued this Commifiion concerning the Goffel 'im- 
mediately from God himfelfe, with fir it! charge, that for your good 
1 fhouldpurfue the execution of it, till not only Faith and Hope were 
wrought, but till wefaw the worke and word ofGod,euen accomplt- 
fbed and fulfilled. 

Fourthly, what can there be more excellent and worthy to be be- 
leeuedand trufledin, then this Gofpell oflzsvs Christ, and 
our reconciliation in him, feeing it is that dread full Myjlery, which 
worlds of men haue wanted, its being hid from whole Ages and Ge- 
nerations hitherto, and now by the <vnjpeakeable mercy of G o d is 
reuealed by preaching <vnto the Saints, as apeculiar treafurc entru- 

Andfifllyjhe rather fljould yon hereupon fettle jonfidcring thz~> 
admirable fubiecT- of the Gofpell : for it is the goodpleafure ofG o d 
in this rich andglorious My fiery of the GoJpell,tQ make known to the 
poore Gentiles, Chrifl lefus himfelfe, and that byjiuing him therein 
to dwell in your hearts by Faith, and as your afjured and onely hope 
of immor tall glory. 

Sixtly, neyther fhould you euer cafl away the confidence of your 
ajjurance and hope, or grow weary hcerein, feei n g it is the drift 
and end of all our preaching, wherein wee eythe r admonijh orin- 
ftruff you, leadingyou through all forts of wife dome in the word 
of 'God. 1 fay, the end of all is, to prefent y otty a t the length, 
perfect and compleate euery one of you , in Christ Iesys, 


Perfei^. Now I 
reioyce in my fuffe- 
ringsforyou, andful- 
fill the reft of the af- 
flictions of Chrift in 
my fleih, for hi* bo- 
dies fake which is the 

r«r/eif. Whereof 
lama Minifter, ac- 
cording to the difpen- 
fitionofGod, which 
is gioen mce vnto you 
ward, to fulfill the 
word of God. 

Vtrft z6. Which is 
the myftery hid fince 
the world beganne, 
and from all ages, but 
now is made manifeft 
to his Saints. 

Ftrft 17. To whom 
God would make 
knowne what is the 
riches of this glorious 
myftery among the 
Gentiles, which ri- 
ches is Chriftinyou, 
the hope of glory. 

Vetft 18. Whom we 
preach, adrnonifhing 
cucry man, and tea- 
ching cutry man in 
all wifedome, that we 
may prefent euery 
manperfeft in Chrift 

Perfe.ig. Whereun- 
to I alfo labour and 
finite, according to 
his working which 
workcth in mc migh- 

The Metaphraie. 

infome acceptable meafftre ofSinceritie and Knowledge in htnu 

Andfeaucnthly, being incouragedwith thatfucceJJ'e which thes 
Lord hathgiuen to my minijlery , * will labour , as I haue la- 
boured, and ftiUJlriuewithallpofible diligence and endcauourin 
this glorious worke : hoping that this alfo may froueamo- 
tiue, among the reft, toperfwadewithyoujo keepe 
Faith and Hope to the end, with alt Con- 
fi mete and holy per [euer once. 



Chiefeft things obferued in the Notes 
vpon this firft Chapter. 

Hat rules wee nouft obferue in atledgjng the examples of 
godly men finning. fol. 4 

The affurance of a lawful! Calling femes for many vfes. 

'fol S- 
Gods Children called Saints in this life 3 in four e refbsUs. 

fol. 7 
Comforts for the d/Jpifed Saints , with anfwere ofjom. 
Obteclions. fol. 7. 8. 

How S lints may be knowne, 9, 

Chriflian faith fulmffe is to be (hewedinfiue things infinrituallthmg/ , And in thret 
things in timporallthiigs, ID. I 2 , 

fdlenrff' in Profejfors, taxed. 1 1, 

Setter all V(?s arifing out of the confideration of this, that wee are Brethren. I ? . 
How wee may get into Chn^and how we may know whether we be in Chrifi. 13-14 
Spintuall things are the befi things for nine reajons. 15. 

The Motiues and the manner of Thantyfgmng to God, 2 o. 

F*ure R*hs of tryallmoHrThankefgiutngt God for others , 2 1. 

A Child of God neuergmes thankes but he hath cauje to fray - } and 
Fowe forts of prayers for others. z 1 , efr 6 %. 

Vine reafons to warrant praying euery dai. 2 2 

The Sorts, Obiefls, Parts, Degrees, 'Benefits, Lets, Signes of Faith, with the rut 
fery of the want of Faith, the incouragements to btleene , and the defeils of the 

common Proteflants Faith. 

23. 24.25. 16 27.28 29.30.31*32. 

Fndifcretion is not the caufe of the reproaches and troubles ofChrijitavs, 3 2 . 

Thefurefi way to get Credit is to get Grace. 34. 

Foure Signes of Vaine -glory, 34.. 

Seauen O bferuations about Lotte. 3 $ 

Seauen things to befhewed in Chrifiian Lone. 3 6, 

Foure things in the manner of our lone. 37. 

Motiues to perfwade to the exercise ofmutuall lone* 3 8. 3 £.40. 

Eight helpes ofLoue, 4 1 . 42 . 

The defeils of the common Protectants Charitieor Lotie. 42. 42. 

Eight T) inferences betweene true Hope, and common Hope : and femenmeanesto 

breede true Hope. 4 5 < 4 £ 

What wee mufi doe if we would haue heaven when we die. 46. 

What profit good men get by hearing Sermons, 49- SO. 

The forts at euill hcar>rs, rtith their miferie. 5°> 5 1 

HowtheWirdisfaidtobeaword of truth : and that if worketh truth in vsfix 

wayes. Si. 


Certame chide things obferued 

Concermngthe G°Jpeil,vrhat it contains , who may, and who doerecetueit : and, 
tbeeffetlsofu. ( oi '5h54. 

Motiues to fruiifulnefe t wbat fruit wee Jbould beare, and the meanes to make vs 
more fruit full. • 55-56. 

There is a feafonfor fruit. 58. 

Seauen things to be done, that we may he Are the Word in truth, 5^ 

The caujt s of fruit lejfe hearing. <Jo. 

The great commodities of ajjurance. ibid. 

Who hue not God, and who lone not men. 64. 

To hue at Chrtft loued vs, hath four e things in it. ibid. 

Incouragements to prayer. 66.67. 

Why many pray and fpeedenot. 67. 

What wecfbouldfecke to know. liTotiues to know ledgs^and rules for attaining know- 
ledge. 70.71. 

Signes of a naturalt man. 7 3. 

Who make Sckifr/u tn the Church. 73. 

Rules for Contemplation. 7$. 

Tenne O bietlions agamfl Knowledge anfwered out of Prou . 8. 7 5 . 7 6. 

Wherein Wife dome confifis : Wi(t domes order infeauen things : Wifedomes fpecuU- 
ttes in the behauiour ;firfi, of the Heart m fine things 5 feconaly, ofthetonguem 
feauen things ; thirdly , of the Conner fatioa in eight things. 76. 77.7%. 

Motiues to holy ufe : the caufes ofprophanenes : rules for holme ffe , and the gain* 
cfholinejfe. 7$ 79.80. 

Nine %eafons again/} merit . 8 1 . 

What it is to walks worthy of the Lord : it bath fixe things in it. %i . 

Eight rules to be obferued if we would pleafe God : andfjxe rules if wt would pleafe 
men. 83.84. 

How Gouernours in families may walks pleafiugly : and how inferieurs in thefa- 
milie may pleafe their fuperiours : and the like ofMimfiers and the people , and 
Magiftrattsandtheir SubieSls. 84.8?. 

Seauen things to be obferued if wee wouldwalke in allpleafingtowards our owne con- 
ferences. $5. 
What workes are not good workes : and what rules mufl bee obferued to make our 
workes good: andwhat workes iu particular are goodworkes : and feuen ends cf 
goodworkes. 86,87. 
What are the lets of increafe of Knowledge : and bow wee may know when wee in- 
crease in knowledge : and w hat we mufl doe that we may increafe. 88. 
How God is made knowne, and who are charged not to know God : and how it comes 
to paffe t hat man knowes not hu God : and what wee mufi doe that we may know 

88. 89. 








Signes of a weake Chrifiian or an infant in Grace. 
What is in the weake Chrifiian^ notwithflandmg his wants. 
Comforts for aweake Chrifiian, and helps for kUflrcnfthtnino. 
Signes ofaflrong Chrifiian. 

The extent of the power of God : and what God cannot doe. 
Of the glory of God, and how many waies it is reuealed. 
Abou t falling from Grace and Perfeuerance. 
Motiues to Patience « and what wee mufl doe that wee may bee patient : and feauen 

things wherein wefhould flew patience. 
Of Long-fuffcring, and how to pre uent anger and defire ofreuenge. 
What wee mufl doe that we might get confiant Icyfulneffe of he art. 
Haw the Father may befatdio redeeme vs. 

Marke sofa Chdde of God. 
How Chrifi died for admen. 

94. 9S- 


in tins n tic 



Fine forts of men in the Church not made fit for he/Men, 99. 

The diuifion of Canaan by Lot,fhadowes out many things in the kingdome ofheauen. 


Our inheritance is in light in fix refpefts. a o 1 

A threefold light. tbtd. 

A fixe- fold darkeneffe in euery vnrt generate man, 102. 

Nine things in euery one that is deliueredfrom darkeneffe. I o 3. 

The excetiencie of Chrifls Kingdome^ andthepriniledges of his Subiells. I o 5. 

Foure waies ofR edemption. I o 8 . 

The comforts of the D Urine ofremiffion offinnes. ibid. 

The terronr of the Dollrine ofremiffion offinnes. 1 09. 

tvhat a manfhonld do to get his finnes forgiuen him. ibid. 

Chnfl more excellent then all Monarches in diuersrejpeils. no. 

TDiff rence b etween e image and Similitude : Gods image is in man three waies : the 
difference betweene the Image ofCodin man and in Chrifi : £hrift is the Image 
of G O D three waies: he e is the Image of God at God : and at man three 
waies. no III. 

How many wayes Chrifi is (aid to befirfi begotten. 1 1 3 . 

Foure words confute foure errors about the Creation. 1 1 5. 

Diners opinions about the meaning of the words, Thrones, Dominions, &C. ibid. 

All things are for Chrifi in diners refpe&s. 1 1 7. 

The etermtie of Chrifi defcrtbedand explained. 118. 

How all things confift in Chrifi, ibid. 

Many obieCltons about the preferuation of the righteous anfwered out of the 37. 
Pfalme, fol 1 02. But if we -would be thus prefer/led, wee muft looke to nine 
things, noted out of that Pfalme. 1 2 1 . 

The benefit 1 1 hat flow from Chrifi ai Head of the Church. 1 2 1 , 

Of the Church. * 111.11$. 

How Chrifi is the beginning. 1 2 4 

A three-fold primogeniture in Chrifi. 

Chrifi was fir/} be gotten amonq^ the dead in three refpettt, 

Chrifi is fir ft in diners refpe&s. 

tVhat it is toyeeld Chrifi thepreheminence. 

All f nine ffe is in Chrifi in fine rejpi Els. 

Tenne fruits of the bloudof Chrifi. 

How many waies menfinne againfi Chrifls blond. 

Whether zsfngells be reconciled to Chrifi or no. 

tVicked men are fir angers in fine refpells. 

Wickedmen are enemies both acliuely andpaffmely : and how. 

The reafons why mofi men minde not their mifery, 

Stxe difiincl things in our reconciliation by Chrifi, 

Why the Church is called all things. 

Chrifls body better then ours in fine refpells. foj. 1 3 9. Not like ours in two things, 
and like ours in three refpells. 1 40. 

How manywaies Chrtfl dothprefentvtto God. 14?. 

How Chnfiians maybe f aid to be holy, vnblameable^and without fault in Gods fight 
inihishfe. '. 14*. 

Tnt email holme ffe muft haue feauen things in it, ibid. 

What ext email holm, jje muft haue in it. 1 4 3 . 

Signesofanvpnght heart. 143. and Mtanes and Motiues. 

'By what meanes men are induced to fall away, 144* 

How the fait hfull may fall away. ibid 

Seauen things from which the EleEl can ncuerfall. 145* 

Concerning perfenerance, 1. Motiues, t.Afeanes, ^.Helpes, ibid. 









Certainc chiele things obferued 

How many helpes a Chrifitan hath from the veryfptrit of God that is in him, and 

from the Word. * 1 4 6 
The priuiledges of an efiablifbed and grounded heart ; and what wee mufi d» that 

•we might be grounded and fiablifhed, x *j 

What afreefpint is. 14- 

Why many afterfo long profeffion arefo vnfetled. 1 4 7. 1 4 §. 
Concerning Hope : I. what Hope is not true Hope: 1. "what per font banc no Hope: 

3 . what are the ejjfefts and properties of true Hope. f j 40 

How the Gojpellis preached to euery creature. 1 5 1 . 

Why godly men arefo cheer ef nil in affltftion. * 5 3 . 

Hot? Paul was faid to fulfill the refi of the affliUions of Chrifi. g 54. 

How our affiiilions are the afflictions of Chrifi* 1 55. 

Twelue Arguments agawfi the Crojfe. 157. 

How we may fyow we are of Gods honfhold, j e g 

What good men get by their Minifters, * 57. 

How many waies the Gojpellis hidden: 161. and how repealed. iCs. 

What a c in ill hone (I man wants. i6f.i66* 

What we mufi do topreferne affeftionto the word. I Cj. 

The Gojpellis a glorious Myfierie. j 0%. 

Nine Vfes of the Doctrine of the calling of the Gentiles. ibid. 
How Chrifi is conceined in thefonle of the fait hf nil. "i 

How we may know that Chrifi is in our hearts. C 

The Benefits that come by the inhabitation of Chrifi. f~ - 1 7«>.I7M72. 

What entertainment we ought togme him. Jl 

Who haue not Chrifi in them. 

The honour , dutie and reproof e of Minifters. 173. 

Reafons to perfwadevt to fuffer admonition* 174. 

Howwc are perfect inthu life, tyd. 

S^ffy ^ x^ 


fooafooflg^ ^ ■rf&gasgg 





Epiftlc to the C O L O S S I A N s. 

Co LOS. I. 1.2. 

Verfe i. PaulanApoftleofl*. svs Christ, by the will of God 

andTimotheus a Brother. 
2. To them which are at Colo/ft, Saints and faithful Brethren in 

Christ. Grace be with you, and peace from God our Father ', 

and the Lord 

WO things are worthy ourconfideration in this Eft- 
file , the Author and the Matter : the Author was 
P A v l, concerning whom memorable things arc re- 
corded : he was an Hebrew, of the Hebrewes , of the 
tribe oiBemamin^ a Pharife,tbe fon of a Pharife,born 
in Thar] m of CilicU, circumcifed the 8. day , brought 
vp in the knowledge of the Law, and Pharifaicall in- 
ftitutions, by Cj Amabel , a great Do dor among the 
Icwes, b acquainted alio with the languages of forrain nations, as his quoting 
of the authorities of Greeke Poets friewes: c and in his youth, fortherighte- 
oufnes externall, v\fcich was after the Law, he was vnrebukeable d and full of 
zeale,but withall a violent and blafphemous perfecuter. e His calling was ex- 
ceeding glorious,his O ffice vnto which he was called,was great and honora- 
ble, (war. ) to be Legate dtiE hrist, f the Dodor of the Gentiles, Kthe 
Minifty of God, of Chrift, of the Spirit, of the new Teftament, of the Gof- 
pell of reconciliation and of righteoufnelfe $ h He was famous for his labour 
intheVYprd, by whichheecaufedtheGofpelltorunnefromHiKrr^/fwto 
Illiricum with admirable fwiftnefle ', as alfo for his faithfulnelfe of mind, for 
his pure confeience, for his affection to the faithful!, for his humanity and 
curtefie, for his continencie, for his humility, for his care for the Churches , 
for his honeft conuerfation, innocencie and conflancic k . he was of nature 
eameft , accute and heroycall. *>/ 

Addevnto thefe,the praifesof his fufferings, whaw^poach, what flripes, 
what imprifonments,what beating with rods,andfuchlike wrongs did heen- 
dure,fiue times of thelewes receiued hee forty (tripes faueone-,once was hee 
lloned,thriceheefufferedlriip-wracke, night and day washeeinthedeepe 
Sea; in iourneyingofterfin perils of waters, of robbers, of his owne Nation, 
of the Gentiles-,in the Citie,in the Wilderne«,in the Sea,and among falfefte- 
thren j how hee was daily prelTcd withwearinelTe, painefulneire, watchings, 
B hunger, 

of the Author 
of this Epiftlc. 

b A?it 13.6. 

c ~4E\i ij.j. 
d Vhil. $.6. 

f iTim.l. 


Aiis 16.1 6. 
h iTim.i- 

X Cor.f. 
% C»r.$. 
1 Cor If. 

i i(UMl$.IO. 

k aCor.r.u. 
to 30. 


A fourc-f bid 
teftimony co- 
do&rine of 


1 Cor. i x.l Z. 
Atls 20. 

Conceits a' 
boutthc Apo' 
(lies writings. 

Wliat Colofft 
was, and how 
the people 
were contac- 

The occafion 
of the Ipiftle. 

ing in his time 

diuided into 
Hue parts. 

Paule an Apoftle, 


hunger, thir ft, fadings, cold and nakednetfe, befides the incumbrance? and 
cares for the bufineire of the Churches. 

Finally, we may confider the teftimony giuento his doctrine to proue it 
to be without almixtute of error. And this teftimony ftandeth of4.branches: 
1. His immediate calling: 2.His immediate inftruflion& information. 3. The 
vifible donation of the holy Ghoft , which was not onely giuen to himfelfe, 
but he alfo conferred it,by impofition of hands to others. 4. His working of 
Miracles,for fo he faith of h im(c\te,Thc/igrtes of an Apoftle were wrought among 
yon, with a/l patience, with wonders, and great workes : hee railed a man from the 
dead. Neyther could the myracles wrought by him be fmall , when Hand- 
kerchiefes were brought from his body to the ficke, and their difeafes depar- 
ted from them 5 yea, Deuils went out of them. 

Laftly , this noble lew , more famous among the Apoftles then euerthe 
great Wwas among the Prophets,was beheaded by the Emperor Nero,the 
i y. of /»«<?, in the 70. yeare of the Lord. And all this fliould cauie vs with all 
reuerence, both to teach and learnc the Celeftiall doctrine deliuered in wri- 
ting to the Churches by him. 

Thus of the Ant W,the Matter followeth : I meane not to fearch after the 
defcants and conceits that fomeobferue concerning the workes of this Wor- 
thy, as that he fhould write ten Epiftles to the Churches, to anfwerthe num- 
ber often Commandements; and foure Epiftles to particular perfon?, to ex- 
prelfe his agreement with the foure E uangelifts; onely this in generall for his 
hearers or Auditorie : hee had the Romanes^ the greateft in the earth for po- 
wer : the Grecians, the moft famous for witte and learning : and the Iewet or 
Hebrewes^ of greateft note for diuine vnderftanding of the Law of God. But 
to leaue this,I eome to the Matter of the Epiftle,and obferue three things. 

I Towhomhewriteth. 
i Z Vpouwhat occafion. 

3 The treatife itfelfe. 

For the firft, Colo fie was a Citie in Phrigia,m tAJia the lelTe,neere to Laodi- 
cea and Hierapolit. The Church in this citie was not firft gathered by Paul,bnt 
asfome thinke,by JSpaphr a* jwhom theytaketohauebinoneofthefeauenty 
Difciples,and an Euangelift.Somefay they were firft conuertcd by Archtppu* 
who is mentioned, Ch. 4. 1 7. and that Epaphrat, one that was borne amongft 
them,being inftructed by Pandas fent thitherto build them vp further. 

For the fecond : the Occafion of this Epiftle was tMs^fter that there was 
a Churchhere gathered by the power of the Gofpell , Sathan after his won- 
ted manner,ftirred vp corrupt teachers,w ho by crofte and contrary teaching 
did mightily labour to difgrace the Miniftery, afK hinder the efficacie of the 
doctrine of their faithfull Minifter : thefe men taught Philofophica^Pofiti- 
ons,andJvainc Speculations, vrged the ceremonies of the Iewes,and brought 
in praying to Angels,andfuch like infectious ftuffe. Epaphros hereupon be- 
ingopprelfed with the madnelle and fury of thofelmpes ofSathan , reforts 
to Paul, who lay in prifon at Rome, and acquainting him with the ftate of the 
Church^procures him to write this Epiftlc. 

Thirdly, the treatife it felfe ftands of fiue parts : firft, an Exordium, ch. r» to 
v. 1 1. Secondly, a Proportion ,\iudy exprefling the doctrine of Chrift,and his 
Kingdom,from v. 1 the 2 3.Thirdly,an Exhortation,conmi\wg aperfwa- 
fi on .from v. z 3 ,oich t v. 8.of cb.i.znd a diftwafion/rom v. 8. of the 
end ofc£.2.Fourthly,an inftitution of manners, giuing rules firft in generall, 
ch. 3.1 .to 1 8.fecondly in ipeciall,from v. 1 8.of v.i.of cb.4. And laftly, 
a anclnjiotylrrom v.z.of theend.Or briefelyf hus,fetting afidetheEn- 
tr Ince and the Conclufion, the Apoftle entreat es of matters of Faith, in the 
firft two Chapters, and of matters of Life, in the two laft. 


Vcrf. i . 

Paule an Jpoftle. 

And thus'.in general] of the whole-JEpiflle, with the perfons tov\hom,and 
the occasion thereof. The firft part of the Epiftle is the Exordium , and it 
ftands of tv\ o members, a Salutation and a Preface. The Salutation, virf.i.i. 
and the Preface from verfy. to the 1 2. 

In the Salutation I confider three things-firfr, the perfons fafutmgtfecond- 
ly, the perfons faluted : thirdly, the forme of the Salutation. The perfons fa- 
luting are an Apoftle & an Euangelift-,the Apoltleis defcribed by his Name, 
Pavl •, by his Office, an slpoflle- by the principal! efficient that preferred 
him to that office, and both appointed him his feruice, and protected him in 
it, (viz,. ) 1e sv s Christ.j and lallly by the impulfiue caufe, ( viz. ) the 
will ofejod. The Euangelift is defcribed : firft, by his name, Timothy: 
fecondly,by his adiunct eftate, a Brother, 

Fir ft, of the words that defcribe the Apoftle; and heere firft the meaning 
of them, and then the Doctrines to be obferued out of them. 

Tan/.] The Apoftle at his Circumcifion was called Saul. For,beicg of the 
Tribe qf Beniamm, it feemes the men of that Tribe did in honour of their 
KingiW, who was the firft of all the Kings of Ifraeljand by a kind of emu- 
lation to retaine the firft glory of their Tribe (more refpecling the outward 
honour of Saul, in that he was a King, then the curfe of God in his rciection) 
didvfetogiuethenameof Saul to their Children very often as a name of 
great honour. 

And not vnfitly did this name light vpon this Beniamite : both if we regard 
fj#n as he was before his calling or after : before his calling , as theoldeJW 
perfecutedD<j»«W,(odid this youngling Saul ( comming frefhly out of the 
mint of a Pharife ) perfecute Chrilt , who came of Tfatud. And after his 
calling, as it was faid of olde Saul, by way of Prouerbe , Is Saulalfo among the 
7 J 'rophets t So may it be faid of this Saul, by way of honour , Saul is among the 
Apoflles : and that not the leaft of the Apoflles, for hee laboured more abun-. 
dantly then they all. 

Concerning this other name Pavl, Writers are diuerfly minded. Some 
thinke that thirteeneyeeres after Chrift,by thecondict of the Apoftles,he re- 
ceiued both his Apoftlefhip ouer the Gentiles;and this name. Others thinke, 
that hee tooke vnto himfelfe this name of Paulm ^ toprofelfehimfelfethe 
leaft of all Apoflles. Others thinke the name was giuen him for feme emi- 
nent prayfe of fome quality or action, as Teter was called Cephas, and lames 
and lohn called Boanarges, and Iacob called lfracl. Some thinke hee had two 
name? , as Salomon was called alio Iedidiah , and LMatthew called Leui,and 
thefe (hould feeme to bee giuen by his Parents, to profelfe his interefta- 
mongft both Iewes and Romanes. Among Iewes by the Hebre/v name 
Saul, and among the Romanes, by the Latine name Paulas. Somethinke 
it is but the varying of the language, as John, lochanan, Iehan,znd Iohannes , 
all are but differing in feuerall languages. Laftly , it is moft likely he was 
called Paul for memory of the firft fpoyleshee brought into the Church 
of Chrifr,notthe head but the heart of SergittsTaulm , that noble Romane, 
and this is more probable, becaufe in all the Chapters before, heeis neuer 
called Paul. 

estfpotfle.] This worde in the general 1 fi gnification importcth one that 
is fent, and fo Epaphroditns is called an Apoftle : but the Etymologie of the 
worde is- larger then the vfuall application of it : for, it is vfually giuen to the 
twelueprincipallDifcipIes, andtoPWand Barnabas : and fo it isvfed asa 
rearme of diftinction from other Church-Officers : for , for the body,they 
had widdowesforthe ficke, and Deacons for the poorer and for the foulg* 
they had Paftors and Doctors for exhortation iand inftrudion. And thefe 
. were (landing and ordinary Officers. Now there were extraordinary , viz. 

A 2 Apoflles 


The Exordium 
and thcpa.ts 


The falutati- 

The Perfoas 

The name of 
the Apoftle. 

Why he was 

called Saul. 

ons about the 


tionand F.ti- 
mo1o°y of the 
word ^poj'le, 

And v%lm 

Thevfe and 
of thewordc 
leftu Cbriftt 

Efaytf. a |. 


Tattle an Apoflle. 


Tiltu I.4. 

Three Do • 
<ftnnes from 
the firft words 

Great finners 
may prooue 
great Saints. 


Affliftion of 


4 Rules to be 
obfrrued in 
allcdging ex- 
amples of 
great tinners 

Apoftles and Euangelifts : the Apoftles were men immediately called 
by Christ, and had genera!! charge ouer all Churches, for plan- 
ting and goqerning them : the Euanglifts were called moll by the A- 
poltles, and fent with fpirituall charge whether the Apoftles law moll 

Ieftu Chrift.] Thefetitles giuen to the Meflias are not in vaine vfed , or 
ioyned together : for, by theie names both bis Office and his Worke are de- 
fcribed. In theonename (Chris t ) fhewingwhathevndcnooketobe, 
in the other (hewing what he was, viz,. Jesvs, zSamour: theoneName, 
(viz,.) Ies vs , an Hebrew word, is forthe lerves, and the other Name 
Chris t, a Grecke worde, is forthe Gentiles: the one Ihewing that he was 
GOD ('for, be fides mee there u no S Amour) the other Ihewing that bee was 
Man, {viz..) Cbrifithe annointed. For,in refpect of his humane nature chiefly 
is this annoynting with graces or gifts attributed to Chrift. 

Againe, Chrifts were of two forts , (viz.) falfe Chrifts,c#&r.24. and true 
Chrifts : the true were eyther Typicall , and fo the Prophets, Priefts and 
Kings were annointed (hence in the Pfalme, Touch not my Chrifts, &c.) or Ef- 
fentialJ, and fo onely the Sonne of Mary. 

Bytbem/iofCjod.'] Thefe words are expounded, G^Ut.i. r. where hceis 
faid co bean Apoftle,notof men,as Princes fend ciuill Embafladours , or as 
the Iewes fent falfe Apoftles ; nor by men,as Timothy, Tims, Lnkc,&c. who 
were ordayned by man : and as Tutu did ordaine Elders. Or elfe not by the 
Commendation, paines orinftruction of any man. 

PaulanAfoJllc\ Here three Doctrines may be obferued •• firft, great fin- 
ners may proue great Saints ;a great cnemie of fincere Religion may prooue 
a great founder of Churches ; a great opprelfor of Gods Seruants may proue 
a greatfeeder of Gods flocke. In a word, a perfecuter, as we fee heere, may 
bean Apoftle. This Doctrine as it doth excellently farnple out Gods vn- 
fearchable mercy, fo it teacheth vs not to defpaire of any , but to continue 
to pray for euen the vileft and mod fpitefull aduerfaries , and the mofl open 
oppugners 9 and vfuall traducers of Gods caufes and people ; and to waite 
vpouGodto fee if at anytime hee w ill giue them repentance to build thar 
they haue defttoyed,and to gather that they haue fo much ftriuen to fcatte/-» 
Secondly, this Doctrine is of lingular vfe in the cure of the hardeft of dif- 
eaf<es,w*. affliction of confcicnce : for in fome of the deare Seruants of God 
(that haue appearing vpon them fome flgnes of effectuall Calling , a right 
cuidence of hope from Godspromifes , fweet pledges and fignifying fea!es 
of Gcdsfauour, by the witnelle of the fpirit of Adoption ) yet there arifeth 
fomefcruples about eyther the multitude or greatnetfe of their fins : now the 
healing of their errors,and vncomfortable miftakings doth mod an end arife 
from the right application of fuch examples as this, i fay 3 a right application: 
for, the moll men doe da'ngeroufly and damnably millake in alleadging the 
inftances of the great fins of Gods feruants. But if thou obferue thefe foure 
rules thou canft not mifiake or mifapply t Firft, if thou bring not in the ex- 
amples ofDauidy Peter, Paul, or any other, to patronize thy linne^or to de- 
fend or nourifh thy fclfeina finfull courfe. Secondly, if thou alleadgethem 
not to wreft Gods promifes,as to make the promifes of mercy generally hen 
they are rcftrayned with their feuerall limitations. Thirdly, when they are 
not brought out to fortifie a prophane heart againft the ordinances of God, 
as reproofes eyther publike orpriuate. Fourthly, when thoudoft as well 
vrge vpon thy felfe the neceffity of the repentance was in them, as feeke 
t^e comfort oftheremiflion of fo great finnes committed by them : Thefe 
rules being obferued, the example of Pauls finnes may with comfort bee ap- 
plied, as he himfelfeteftifieth. 1 Tim.\.\6. 


Vcrf. i . 

Of Ie fits Chrift. 

Secondly, the Apoftle ro bring his dodrine into greater requeft , doth 
in the entrance of the Epiftle infinuate himfelfe into their refpeds, by let- 
ting downe the authority and praifes of his office and perfon : which ihew- 
eth vnto vs that vfually where the perfons of the Minifters are not regarded, 
their Doctrine worketh little. The Dodrine is not long in credit, where the 
perfon and function it felfe is contemned. 

And this yeelds vs one Reafon , why a number of prophane men get lb 
little by the dodrine they fo ordinarily heare : Andthecaufeis, they are 
contemners, and (coffers, and reprochers of Gods Minifters j and therefore 
God will eiue them no blefling by their Miniftery. A gaine, it fhewes how 
heauy and hurtfull a finne it is to detract from the name and good eftecme of 
Minifters, by tales, lyes, and flanders : for, though men beleeue thee not in 
thy (landers , yet it is the property of moil defamations , that they leaue a 
ki nde of lower eftimation many times where they are not beleeued. Third- 
ly, it ferues to teach all Minifters and others that are in gouernment, to pre- 
ferue by all lawfuland holy endeauors the atnfioritie and credit both of their 
Perfons and Callings, There is no doubt but the bafe carriage and indifcreet 
and finfull courfes of many Minifters haue brought a contempt and barren- 
netfe vpon the very Ordinances of God 3 they can do no good with their do- 
drine,they are fo wanting to that grauitie and innocency that fhould fhine in 
the lights and lampes of Chrift. 

Laftly, here may be obferued,that he that will beare rule ouer other mens 
confcierices,muft be an Apoftle : lcile then an Apoftolicall man cannot pre- 
fcribe vnto other mens confciences : and therefore it is a prophane infolen- 
cie in any whatfoeuer to vrge their fancies and deuifes , and to prelfe them, 
mailer-like,, vpon theiudgements or pradifes of their brethren > when they 
arenot warranted in the writings ofthe Prophets and Apoftles. 

Oflefut Chrift.] No knowledge can bee auaileable to faluation without 
the knowledge of Chrift, and therefore the Apoftle in 'the very forefront 
of the Epiftle, profelfeth to teach the dodrine of Chrift, and to ayme at 
fuch a courfeofiraming of dodrine , as aboue all things Chrift Iefus may 
found in his inftrudions, and be receiued into honour,application and pra- 
dife. And he doth in the very entrance intimate what the corrupt teachers 
mud looke for from him : viz.. that hee will batter the whole frame of their 
building, thathaueled men from Christ crucified, to vaine Traditions, 
Philofophicall fpeculations, Iewilh obferuations, and giuen his glory to 

By the will of God.] That is,by his approbation, diredion,protedion, but 
efpecially by his fingular vocation. The Apoftle then holds his calling from 
God, and therefore beleeues Gods protedion and blefling becaufe God had 
called him to his f andion. And m the Apoftle , fo euery member of the 
Church holds his particular (landing and fundion from God; hee is ranked 
into order by thefpeciall prouidence and calling of God. 

And it is to great purpofe that men fliould know it in their owne particu- 
lar. For firft, it inforceth diligence : if God haue fet thee in thy calling , then 
it ftands thee vpon to difcharge the dueties of thy calling with all heedful- 
neffeand painfulnefte. Secondly, it may teach men not to palfe the bounds 
of their calling ; for feeing they are in their places by Gods will , they mud 
fake heede of going beyond their limits, ey ther by vfing of vnlawfull wayes 
and courfe's , or by intruding into other mens functions . Thirdly, it 
doth plaineiy appoint the particular calling to feruethe generall. Eue- 
ry Chriftian hath two Callings ; the one is the externall defignement of 
him to fome outward feruice in the Church or Common-wealth , and 
this is his particular calling: the other is the fipgling of him out by fpeciall 

B 3 fandification 


DoU. 2. 
Dodrine it fcl 

dom cflcftuall 
when the per- 
fon ofthe Mi- 
nifter is defpi- 



of Minifters. 

T)oEl. 3. 
Lefie then an 
Apoftle muft 
not haue do- 
minion oner 
mens confci- 

No know- 
ledge auaile- 
able to falua- 
tion without 
tke knowledge 

The aflurance 
of a lawful cal- 
ling ferues for 



luerjr Chrifti- 
an hath two 



DoElr. I. 

The profit of 
confeat in do« 


Wilful oppo- 



Spintuail all- 


Gods doftnn 
needs mans 



Foure general 

i. The power 

x.Who be the 
true members 
of the Church 
may be true & 
yet faulty. 

By the Kill of God. 



fanftificationtoglorifieGod, andfcekehisowDefaluation in the things of 
the Kingdome of Chrift, and this is a calling gcnerall to him, with all belee- 
ucrs. Now it is nianifeft, that Gods commandement is, that men firft feeke 
the kingdome of God,and the righteoufnclfe thereof. And therefore hene- 
uer meant that men fhould fo follow their outward bufinelle and imploy- 
ments, as to omit the meahes of knowledge and grace, prayer, reading, hea- 
ring,conference, and fuch like. Laftly,theconfideration of this , that 
hold our particular callings from God, fhould teach vs contentation in the 
willing vnder-going of the daily moleftations or troubles and crolfes that do 
befall vs,and to be content with our kinde of life, feeing wee are thus fet and 
placed by Gods will . 

Thus farreofthe Apoftle. TheEuangelift is defcribed : nrft,by his name, 
Timothy: fecondly, by his adiunct eftate, a Brother. 

Three things briefely may be obferued here;firft,that confent in doctrine 
is a great meanes and effectuall toperfwadebothtoincorruprioninFaith, 
and integrity in liuing. This made Paul to ioyne Timothy with him 5 and the 
consideration of this, as it fhould teach all faithfull Minifters to make them- 
felues glorious by a brotherly harmonie in matters of opinion- foit doth 
giue occafion to bewaile that great finne of wilfull oppofition andcrolfe- 
teaching, which doth in many places too much abound ; a courfe that is ta- 
ken vpby fomeofpurpofe to hinder the growth of knowledge and fincerity: 
fome of thefe inftruments of the Diuell , hauingfor the mod parr, no life or 
hart,eyther in ftudy or preaching, but when enuy and malice,and a defire to 
be contrary, doth mitigate and pricke them forward. Thefe are like them of 
whom the Apoftle complained, that were contrary to all men , and for bid vs 
to yreach to the Chur$hes that they might be fatted, & fulfil the meafure of their fins 
alwaies: God theypleafe not, and the wrath ofGodis come on them to the vttermefi. 

Secondly ,here we may learne that fpirituall aliance is the beft aliance; for, 
it is a greater honour to Timothy to bee a brother , then to be an Euangelift : 
for,heemightJiaue4>eenean Euangelift, and yethauegoneto Hell when he 
had done, as ludas an Apoftle did. And this cannot but be exceeding com- 
fortable, feeing there is not the meaneft childeof God but he may attaine to 
that which was Timothies greareft title. 

Thirdly, the Apoftle doth intimate by the taking in of T/wo^w/ affent, 
that the moft glorious doctrine ofGod doth need the witneffe of men , fuch 
a vanity and fecret finfulnes doth lodge in mens hearts. Which fhould teach 
Minifters with all good confeience and heedfuInelIe,to weigh well and con- 
fider throughly of their doctrine before they deliuer it , becaufe there is a 
weakenelle too commonly found in the very deare children of God, namely, 
to receiue doctrine vpon the truft and credit of the Meffenger, without fear- 
ching the Scriptures as they ought to doe. 

Thus farre of the pcrfbns faluting : theperfons faluted are defcribed.both 
by the place ©f their habitation, at Colofe , and by their fpirituall eftate: in 
which he defcribes them by foure things : they arc Saints, they are faithfully 
they are Brethren, and they are in Chrtfl. 

Before I come to the particular handling of each of thefe, I confider foure 
things in the generall : Hrft,heerewe fee the power of the Gofpell. But a lit- 
tle before , if Cotoffe had beene fearched with lights , as Jem/a/em was,there 
would nothaue beene found one%Saintnoronefaithfullrnanorv\oman in 
the whole Citie : and now behold by the*preaching of the Word", heere are 
many Saints and faithfull Brethren to be found in her. Secondly? wee fee 
here who be the true members of the Church. The Apoflleacknowledgeth 
none but fuch as are Saints, faithfull, and in Chrifl. Thirdly, w ee fee heere 
thata Church may remainc a true Church, notwithstanding grofle corrup- 



cions remaine in it vnreformed, asheere thefe titles arc giuen to a Church 
much poyfoned with humane traditions and vile corruptions in worfliip. 
Laftly it is to be obferued, that the Apoftle ioynes all thele together, to note 
that one cannot be without the other, one cannot be a Sam\nh He he be 
faithful/, and m Chrifi , and fo of the reft. The lad claufe cuts offthe Iewes 
apparantly from being Saints or true belieuers,feeing they rcceiue not Chnft. 
and the firft claufe cuts offthe carnall Proteftant, fo as he cannot be a belee- 
uer or in Chrift, feeing he cares no more for fancTitie : and the two middle- 
raoft cut otfthe Papifts and all Heretikes and Schifmatikes, feeing they haue 
with infolent pride made a rent and Apoftafiefrom the true Apoftolicall 
Churches, by aduancing themfelues with their Man ofjinneabouc their bre- 
thren, nay, aboue all that is called God. 

Thus farre in generalise firft thing particularly giuen them, is, that they 
are Saints. 

Saints.] This Word is diuerfely accepted in Scripture. Sometimes it is 
giuen to the A ngeis, and fo they are called Saints^Deuter. 33.2. lob. 15.15. 
Secondly, men are (aid to be holy by a certaine Legall or Ceremoniall fan- 
ctitie, Lemt.i 1.44. And in this fence the fuperititious are holy: This is the 
holinelfe and fan rftitie of Papifts andPopifh perfons, which place all their 
holinelfe in the obferuation of Rites and Traditions, and fuperititious Cu- 
ftomes. Thirdly, ail that (land members of the Church, by the rule of Cha- 
ritie, or in refpecl of outward visibility and profeffion, are called Saints, 
andfo all that couenant with GO D by offering Sacrifice, are called Saints, 
Laftly, and properly itisatearmegiuen to men effectually called • the cbii- 
dren of God truely conuerted are called Saints; not becaufe they are peered • 
ly holy without all finne, but in foure refpecf s. Firft,inrefpecl'of Sapara- 
tion, becaufe they are elected and gathered out of the world, andioyned 
vnto Gods people, and dedicated to holy feruices and vfes, & thus the word 
isoften taken. Secondly, in refpect of vocation 5 and therefore the Apoftle 
1 Cor. 1 2. When he had faid they were fanctified, he fatd by^vay of explica- 
tion, they were Saints by calling.ThirdIy,in refped of regeneration, becaufe 
they are now new creatures. And laftly, in refpect of iuThfkation or impu- 
tation, becaufe the holinelfe and fandtitie of Chrift is imputed to them. 

Th'efence beingthus giuen,thedodrrineisplaine,thatmen may be Saints 
in this life : there are Saints in Earth as well as in Heauen. This is apparant 
alfo in other Scriptures, zsPfalm. 16. 3. To the Saints that are in earth. And 
Tfal.37.lS. Heeforfaketh not his Saints. AtldPfalm. 132.9.16. Letthy Saints 
reieyce.So in the Epiftle to the Ephefans^ch.i.i o.fitizens with the Saints, &c. 
chap. 3.8. TohI calleth himfelfe the leafl of all Saints t &c. chap. 4. 1 2. For tht 
gathering together of the Saints ■ with many other places. The vfe of this ferues 
firft , to confute the grotfe folly of the Papifls that acknowledge no Saints 
till three things come tothem : firft, they mud be Canonized by the Pope : 
fecondly, they muft be dead firft : thirdly , it muft be an hundred yeeres af- 
ter their death. This laft prouifo was well added, .left their treafons and mod 
vile practifes fhould be remembred* Secondly, this ferues for the feuere re- 
proofe of numbers in our owne Church , that liue as if there were no fancti- 
tie to be looked after,till they come to heauen. Thirdly,the Scripture is not 
without lingular comfort to the poore defpifedSaintsrlwilltake them in 
orderastheyIye.D(f«r<?r.7.(J. 7. Ifwee befurevreebeaholypeople tothe 
Lord, then this is our comfort, that God accounts of vs aboue all the peo- 
ple vpon the earth: and no man loues his Pearles or precious Iewels fo much 
as God loues the meaneft Saint. Tfauid faith , thefe are the Nobles of the 
earth.And Pfal. 3 0.4. 5. Thefe are willed with all cheerefull thankfulnefte to 
laud and praife God,and that before the remembrance of his holines (as they 
B 4 before 

+ One grace 
cannot Ik* 
without <ho. 

C.; mall Pro- 


The accepta- 
tions of the 
word Saints. 


Gods chil- 
dren are 
led Saints in 


Men may bee 
Saints in this 


Three things 
netdfull tor 
popiih Saints. 

Comforts for 
the defpifed 
Saints and fer- 

Tfal. 3 0.4. j. 






, Tf*tm'7. 



P/Tj/. 149.5.*. 






before the Arke, fo wee before all the Tokens and Pledges of Gods loue , 
both the Word and Sacraments, and fweet witnetfes of the Spirit of Adop- 
tion, and all other bleflings as Teftimonies of Godsfauour.) 

Oh but it feemes the Saints haue little caufe of ioy or praife , for they are 
much afflicted, and that by the judgements of God too, ey ther in rhcir con- 
fidences within, or in their bodies, or cftares , or names without. The Pro- 
phet anfweres : thatthe Lord endureth but a while in bit anger, but in bufauour 
is life, though weeping may abide at euening,yet ioy commeth in the morning. And 
in the 3 7. Pfalm. i%.verf. a charge isgiuen to fly e from euiU, anddoegood: in 
which words a Saint is defciribed by his practife. 

Oh but what mail they get by this preciieneife / Sol. They JbafldweB fir e- 
uer : no men haue fo certaine, lure, and durable eftates , as thofe that make 
confeience of their wayes, hating the infection of all linne , and delighting 
themfelues in well-doing. 

Oh but wee fee they are much maliced and hated .difgraced and wronged 
in the world. Sol. The Lord loueth iudgement : if men right not their wrongs, 
God will ; nay, it is a delight vnto the Lord to iudge the righteous , and htm 
that contemneth Godeuery day : thofe fpitefull aduerfarics of imcerity fliallne- 
uer efcape Gods hands. 

Oh but we fee not onely wicked men, but God himfelfefmitcth and affli- 
deth thofe that be fo holy. Sol. Though God afflict and chaftize his people, 
as a Father his beloued Sonne, yet heforfaketh not his Saints. 

Oh but the Saints themfelues- are full of great doubts , whether they fliall 
perfeuer.or God will change. Sol, It is Gods vnchangeable promi[e,t bey /ball 
be preferued for ettermore. Againe, in the 8 5. Pfalme , though the Church 
be in great perplexities in rpfpect of outward afflictions, yet this comfort the 
Saints haue : Firft, that though Gods ftroakes feeme to bee the ftroakes of 
warre, yet Gods words are the words of Peace : the Word and Spirit of God 
are fure fountaines of red and peace to the heart and confeience of Gods af- 
flicted people. SecondIy,when God fmites his people.hec euer hath a regard 
to this , not to fmite them fo long , as they (hould bee driuen to turne againe 
10 folly: by folly hecmezneth Jinne, for all finfuil courfes arefoolifli courfes. 
The Lord by croiles intends to bring them out of finne , not to driue them 
in, and if men finde not thefe priuiledges true , it is becaufe eyther they doe 
not hearken t that is > obferue and marke the Word, Spirit, and Workesof 
God, or elfe becaufe they are not his Saints. In the 149. Pfalme, there is an 
Honour giuen to all the Saints : -viz., that they fliould with a two-edged 
fword, execute vengeance vpon the Heathen,a»d corrections vpon the people, they 
mould binde Kings with cbainet,and Nobles with fetters oftron:th\jS fliould they 
execute vpon them the iudgement that is written. So forcible and powerfull arc 
the publike threatnings and cenfures of the Saints allembled in their holy 
ranckes , as alfo their priuate prayers, that all the fwords of great Princes 
cannot fo plague the enemies of the Church, as doe the Saints by thefe wea- 
pons: So fearefull are the corrections and judgements which the Saints by 
prayers and cenfures may bring vpon whole troopes of wicked men , as no 
fwords or fetters in nature can be comparable to them. 

When Daniel had defcribcdthegreatneire and glory of the Princes , Po- 
tentates and mighty States in the foure Monarchies, atlafrheccomesto 
fpeakeof a Kingdome which is the greateftvndcr the whole Heauen: and 
t hat is the Kingdome of the Saints of the moft Htgh. So glorious is the flare of 
the poore defpifed Seruants of God, euen heere in this world , in the King- 
dome of grace. Daniel j.17. And if there bee fuch fuing, on earth, to be- 
come free-men of great Citie*,efpccially to liue in the Courts of great prin- 
ces, how great is the felicitie of euerychilde of God, who is nomorenowa 


Verf. i . 


forreincr or fir anger , bur a Cittizen with the Saints, and of the houfbould of 

To conclude,this may be a great refrefhing to euery childeof God againft 
al the difcomforts of this prefent tranfi tory life,tbat in that great and laft, and 
cerribJe day Chrift will be glorified in them , and made maruellout in the Saints. 
And la(l of all, though the Saints be here defpifed and trodden vnder foot, 
judged and condemned by men, yet the time will come, Ythsatbe Saints {ball 
iudge the world. 

Oh but fome one will fay, all the difficulty lyeth in this, to know who 
are Saints. An(. To this end, befides the foure things generally laid dovvne 
before, I will tortriallalleadge two or three places of Scripture : firft, in 
Deut.33. 3 # When/^/^/« , hadpraifedihe loueof God to the lewilh Nation, 
hee fpecially commendeth Gods fpeciall caretowards the Saints of that Na- 
tion, whom, as moil deare to him, hee had alwaies in his hands , and giueth 
this (igue to know them by, (w's.) They are humbled at bisfeete , to recemehk 

Secondly,D*#^hauingfpoken of the excellency of the Saints on earth,to 
proue himlelfe to be one of the number, he ycelderh his reafons from foure 
experimental! figncs : Firft, the Lord was his portion, though hee had hopes 
or polfefllon of great things intheearth, yet Gods fauour was that hee did 
mod prize, andipiiituaihhings were vntohim the faired part of his inhe- 
ritance, and though he had many erodes, yet the line was fallen vnto htm m a 
faire place : fo long as hee could fee grace in his heart, and the G O D of to lone him freely. Secondly, he could as heartily praife GOD for 
fpiricuall blefTings, {viz..) Counfell, Knowledge, and direction out of the 
wordeof God, as wicked men could fortemporall Honours, Riches, Plea- 
fures,andfuch things as they louebeft. Thirdly, his rejnes did teach him in 
the night. Some thing can wicked men learne by the Word without,but God 
did neuer honour any with the feelings of the Spirit of Adoption, but onely 
the Saints. 

Obiellion. Oh but might not Dauid bee decerned inthatfigneby illufi- 
ons,&c. Jnf.Datsid giaes two reafons why hee could not: firft, his feelings 
did not make him more carelelfe, prefumptuous and finfull, as illufions doe 
wicked men, but they taught him, that is, hee learned by them many worthy 
lellbns, and directions, and encouragements to holy life, and ncuer did hee 
conceiue a greater hatred again!} his (inne,then w hen his reynes taught him* 
fecondiy, he (fiewes that hee had them in the nighty that is , when hee was a- 
lone and withdrawn from company, and the things of the world, and world- 
ly occasions. Fourthly, his lad ligneis, that hee dtdfet the Lordalwaies before 
him : hee could be content to walke euer in Gods prefence, and to haue him 
the witnefte of his actions, hee was not carefull onely to approue himfelfe to 
men fas wicked men may doe) but hischiefecarewastowaikein all good 
con fci en ce before God, 

La(Hy,in the fourth of Efay, the Prophet fore-tels of men that vnder the 
Gofpcll fhould bee called holy or Satnts, and thefe hee defcribes by their hap 
pinefte, thejfhak be_ written among t he lining in Ierufalem • and by their holines < 
which will dHcouer it fclfe by thefe fignes : firft, they are not acquainied with 
the damnable and hatefull extenuations and qualifications of finnes: they 
are not heard to fay , it is a litt Je finne , a fmall fault ; no^ their finnes in their 
eyes are fil 'thine (fe andbloud. Secondly , they are men that haue felt the 
power of G O D in the pra&ife of mortification; they are new ereatures,they 
are wafind and purged. Thirdly , the Spirit of God in them hath bcene a 
Spirit of ludgement , and a Spirit of burning : a Spirit of Judgement , not 
onely in refpecl: of knowledge and illumination, but alfobecaule it hath kept 




^<*. Who are 
Saints ? 

The Gift figne 

Dauids fcure 






Difference be- 
tween lllufios 
& the feelings 
ofthe Spirit 
of Adoption, 


E f*J+}-4' 



The accepta- 
tions of the 
word faithfitH. 
a 2 Cor. i. 
b Rend. 19.1 1. 
C Vfai 89.57. 
Vfal.\9 J.& 
III. 7. 

Pro»- lo.<J.\£. 

in fpintuall 

Hereunto fiuc 
thing* are re- 


3 l 





an Affizeinthefouleof thelinner, hee hath beene arraigned, indicTed,ar:C j 
hath pleaded guilty, and beene condemned: a Spirit of burning, both inn. 
fped ofthe inward purifyingof the heart from the droife that cleauesvnto 
ir, asalfoin refpecl of zeale and ardor,for the glory or God : And thusfarrc 
of the firft thing giuen vnto the people of God : they aj c Saints. Now f al- 
low eth the fecond. 

Faithfull.] Thisworde is diuerfly attributed in Scripture, k Is giuen to 
a God,andGodislaidtobetaithfullintheaccomp]ilninentofbisprOi.i!fes. 
It is giuen to b Chnlt , and hee is called faithfull and true, h is giuen to the 
c Sunne id the Firmament, becaufe it keepeth hL certaine courfe. It is giuen 
to the Word of God, 10 as whatfoeuer it promifeth or threameth men may 
certainely binde vpon it, for heauen and earth may faile, but one iot of it 
lliall not faile. Laftly,itisgiuentoMen, efpecially and mod ordinarily to 
fuchmenasaretruebeleeuers, and walkein all both be- 
fore God and Men .- and as it is thus taken, the words of the holy Ghoft,; 
Preu.20. 6. may be taken vp, Many men will bcafl,euery one of his iwne goodnes, 
but whocan fi»de a faith full man? Thefe are they that David fb earnedly fearch- 
eth for, and hauing found them , doth fo ftedfaftly fet his eyes vpon them , 
and entertaineth them into his Court, Pfal.i 01^6. The names of thefe wee 
doe for the moll part take vpon our felues,but the fignes of thefe are but fpa- 
ringly found anion git vs. That we may examine our felues, I vwll confider 
w hat is required of vs that we may fliew our felues faithfull. 

The Chriflian mans faithfulnelfe ought to Hiew itfelfe, firft, in fpirituall 
things 5 fecondly, in temporall things: vnto faithfulnelfe in fpirituall things 
fine things are requifite. Firft, faith in Chrift, to get found reafons from the 
Word and Spirit of God, andafureeuidence for the particular perfvvafion 
of the heart, that God in Chrift is gracioufly reconciled with the finner. He 
cannot bee a faithfull man that hath not a iullifying Faith •• all that time of a 
mans life, onely recciueth hee this honour, to be accounted faithfull, when 
aboue all things hee trauels after the fenfe of Godsfauourin the forgiucnes 
of his finnes. Secondly, faithfulnelfe Hands in the performance of all thofe 
Promifes, Purpofes and Vowes, which men in their diff relfe inward or out- 
ward doe make vnto God. And therefore the Ifraelites are charged not to 
bee faithfull , becaufe when the wrath of God turned vpon them, and the 
flrongefl of them were flaine, and their ehofen men were fmitten, and that 
their dates did confume in vanit'te , and their .yeeres haflilie , then they crie 
vnto him, and feeke him in their dijtreffe , they rcturne and feeke him ear the , 
they acknowledge that GOD is their fir ength , and the moTl High their Re- 
deemer : but when the Lord had beene mercifull vnto them, forgiucn their 
iniquities, to at hee deftroyedthem not , and called backe his anger - then they 
returned and prouoked the LO R D againe , they flittered him with their 
tongue, they tempted GOD and finned ft ill, and therefore they arccenfured 
thus : Their heart wai not vpright , neyther were thiy faithfull in Gods Ceue- 
nant. Thirdly, at fhewes it felfe in conllant fincerity in Gods worfliip, 
when men will worfliip God according to the rules of his reuealed will, w ith- 
out mixture of mens inuentions, or the cullomary finnes of prophanencf fe 
andhypocrifie. And thus Judah is faid to be faithfull with (fods Saints, be- 
caufe as yet the worfliip of Godwaspreferued amongft them in theaunci 
ent puritie,in which the old Patriarkes and Saints, did fincerely worfliip the 
God of their Fathers : hee is a faithfull man that will worfliip God noother- 
wife then the Saints hauedone, that ie,precifely,accoidingtohis will re- 
uealed in his Word. Fourthly, faithfulnelfe is cxercifed in the confcionable 
imploymentofthe Gifts, Graces, and Talents receiued in our generall cal- 
ling, to Gods glory , the incrcafe of our gift?, and the inriching of. «ur foules 




with true Ipirituall gaine. And thus hee is faidto bee a good Seruant and 
faitbfulJ,that hauing recciued fiuc Talents, hath gained with them flue moe, 
or two Talents and doth gaine two moe,and this we doe, when hauing recei- 
ued Knowledge,Faith,Loue,Hope, Patience, Spirit of Prayer, &c. wee doe 
by a conftant and daily pradife bring them out into cxercife forourfelues 
and for others. Thus doing , two commodities wee fliall rcape •• firft, it is a 
figneof ourfaithfulnelTerfecondly, the gifts willincreafe, zndtobim that 
hath fuch gifts to vfe thtm, fiall be mors giucn. Laftly , faichfulneife lliewes 
it felfe in mens flnceritie.diligence, conftancie, and care to promote and fur- 
ther the caufes of God, and the Church, with the confcionable difcharge of 
all fuchdueties as belong vntofuch feruice. Thus7«w«^yispraifedtobee 
fait hfutlttt the Lord 9 i Or.4.1 7. And thus the Apoftleand Apoilolicall men 
were faithfully when they could doe nothing againfi the truth, but for the truth: 
and thus men are faithful! that can patiently beare, and willingly take vp the 
Croffe of Chriff, and that daily $ fo as they may further the building vp,and e- 
dification of Gods people. Thofc then are not fairhfull that doe the work; o( 
the Lord negligently, t hat fet their hands to the plough, and loeke backe,t\\Zt mi tide 
their owne things, honours, pleafures, profits, and preferments,and thofethat 
inthe time of temptation fall away : thefe fpecialties of faithfulnelfe receiue a 
great increa'fe of praife if two things come to them : firft, that mens hearts be 
faithfully that is, that though they haue many wants andinfirmities,andfaile 
much and often in well-doing, yet the defire, delight, endeuour, refolution 
and afTecf ion is in allpleajing and firmnelfe to walke before God, without ey ther 
hypocrifie or prefumprion : this was Abrahams praife, Nehtm,^. 8. Second- 
ly, thztvnencemtlnuefaithfullvntothe death, with allconftancy and holy per- 
feuerance,beleeuingin Chrift, and wor (hipping G o ©, euentotheende of 
their dayes,this is called for, and crowned, Rettel.1.1 x. Thus offaitbiuinefle 

Faithfufnelle in temporall things ftands in three things. Firft , inrfhe fin- 
cere, diligent, and caref ull difcharge of the duties of our Callings. It was a 
lingular prayfe in Daniel, that when his enemies fought occaiion again!! 
him, they could finde none concerning the Kingdomc , he e was (0 faitkfull 
and without blame, and therefore they mud take him (if euer) concerning 
the Law of his God. Then doth the glory of Gods people fliine, when toge- 
ther with their conftant zeale in matters of religion,they are found carefully 
diligent and faithfull in their callings ; then whatfoeuer befalls them for the 
Law of their God,they may beare it with all comfort and conftancy , as did 
Daniel. B ut how doth it blemifh the glory of profe(Tion,when men can fay 
and fee that Profetfbrs are idle,deceitfulI,bufie-bodies,and carelerte in their 
places and callings I they cannot build fo much by profeflion, as they de- 
ftroy by theis fcandalous and careletfe courfes. 

Secondly, in the right vfe and profitable, euen 
the outward things God bath giuen vs. This lyeth vpon vs, as one of the to- 
kens of our faithfulnefe .-nay, this is necelfary to the being of this praife : In 
the 1 6. oiLuke Chrift exhorts to the wife and liberall bellowing of our riches 
vntotheneceffitiesofthepoore, and for other holy and needfullvfes. And 
becaufethere lye in the hearts of carnall men, manyObieftions again!} this 
Exhortation, therefore hee forceth it with reaibns that meetewith mens car- 
nall conceits. 

And fir!t,whcreasmenoutofanouer-greateftimationand liking of thefe 
earthly things doe eafily obiecT: that they muftbecarefullofthefauing.and 
fparing in the vfe of their riches: for they are all the comfort they haue in 
this world. Hee anfwereth that men ftiould not fo muchloue thefe earthly 
things : for they are riches ofiniquitie, that is, finne (that makes a man 



.Wdt.2j.21. 2 $• 

1 Cor.4.17. 

2 Car. 1 i.S. 


in temporall 
Daniel 6.$, 

A Caueat for 

Lukf 16.9. 




Ferf* f. 




Pro<*. 3.17. 
ObieB. j. 




Priuiledgcs of 
the faithliill. 



x ToChnft. 


miferableandaccurfed ) is mod an end mixed with riches :eyther they are 
wrongfully gotten, and finfully kept, or they arccaufesof much finnin^a- 
gainft God, or men, or himfelfe. 

Oh, but what good (hall a man get by parting with his goods i Sol. Thty 
firAff receiue him $ntoeuerlAfting habitations : they, that is, eytherthe'Angels,or 
the Poore, or thy Riches lhall let thee into heauen $ euen to fure dwelling 
places : and this fliould moue the rich ; becaufe the time will come when thou 
(halt want, and all the riches in the world cannot helpe thee. 

Oh, but a man may beefauedandenioy thefe euerlafting habitations, 
though hee doe not Co part with his riches. Sol. Hee cannot : for , a man 
cannot bee faued without Grace, and God will neuer truft him with Grace 
(the trut treafure) that is not fAithfull in beflowing riches : and good reafon ; 
for, if God gaue a wicked worldling grace, hee would neuer be faithful] in v- 
fing it : for,he that is vniuft in the leAfl, that is, Riches, would be vniuft in much, 
that is, Grace. 

Oh, but our goods are our owne, and therefore why ftiould wcgiuethem 
to others ? Sol. Ver. 12. That is falfe, for Grace onely is a mans owne, but Ri- 
ches are anothers ; for God is the Lord of the whole, and the poore is the ow- 
ner of a part. 

Tufh, but a man may haue a good heart to God, and yet not deliuer out 
his goods to other mens vfes, nor Ieaue his content that he hath in the fruiti- 
on of them. Sol. That is falfe too: for, zman cannot feme two Mafters : one 
man cannot ferueGod and Riches. And thus our Sauiour meeteth with the 
Obieftions of worldly men. The wordes alfo containe notable reafonsto 
pcrfwadetofaithfulneire,whichliethin this good vfe of Riches: firft,they 
are riches of iniquity : fecondly, the right vfe of them makes way for heauen: 
thirdly, hee is like to be a godly man in the vfe of Grace, that is afaithfull 
man in the vfe of Riches : fourthly, Godelfe will not truft vs with Grace : 
fiftly, hewillelfe beavery vniuft man, and his riches wicked : fixtly , Grace 
onely is his owne goods, and to be without Graceis to liue and dyea beggar: 
laftly,thou canft neuer ferue God and Riches. 

Thirdly 3 intemporall things Faithfulnetrefliewes itfelfeinthevprighc- 
neirc and harmelefnefle of our carriage towards others; as in keeping of pro- 
mifes, Tfnl. 1 5. in the honeft difcharge of the truft laid vpon men, ey ther in 
ChurckopCommon- wealth. Nehem. 1 5. 1 3. Trou. 1 3. 1 7. in witnefle-bea- 
ring, Trou. 14 5. 2 iuft gaines and lawfull meanes vfed for profit in our 
dealingswithothers,Pr<w.i8.2o. Andfuch likedueties ofiuftice. 

Thus then we fee who is a faithful! man , euen hee that knoweth his owne 
reconciliation with God by faith; that performeth his vowes to God; that 
fincerely worfhips God, and laboureth the increafe of holy graces ; that will 
doe nothing againft the trueth,butfor the truth; that is diligent in his cal- 
ling, that is feruiceable with his riches ; and laftly,thatis iuft in his dealing. 
Now, if wee be fuch, then isoureftate mod comfortable: for firft, Cjod 
will bee fitithfuU to vs in the accomplishment of all his promifes : fecond- 
ly, the tVorde will be faithfully euen a fure founraine of true comfort and 
helpe in all diftrelTe : thirdly, Chrifi will be Afaithfull, both High Theft in 
heauen, by his interceflion making requeft for vs to God, and both to earth 
and heauen he will be a faithfull wituefe , foaswhileweliue,wefliallfinde 
the teftimony of IESfS in our hearts, and when wee die hee will not bee 
a framed of vs before his Father And the holy Angels • andlaftly, weeftiall be 
fure to haue a faithfull reward. And this of the fecond title giuen to Gods 

Brethren.] The Children of God are faidro be brethren in afoure-fould 
relation : 1. to C H k. 1 s t: 2 .to the Apoftle .- 3. to the Saints abroad : 4. to 


Ver, 2. 


the Saints 3t home. Forthefirft, arc wee brethren to C h r i st? then it 
fhoul'd teach vs two things ; firft, to Hue comfortably, for ah higher eftate of 
excellence canft thou not haue •, fecondly, to liue nobly, like the Sonnes of 
the moftHigh,not bafely, like the Sonncsof the Earth. Why wallowed thou 
in bafe and filthy pleafures ? why doteft thou vponvneertaineand iinfull 
profitsrwhy doth thy heart degenerate to regard, and fo afpire after worldly 
preferment ? Remember whence thou art defcended, and with whom alyed, 
■nd walke as becomes the coheyrc dfChrifl. 

Secondly ,are they Brethren to t he Apoftles and other great Gouernours 
of the Church 2 it fhould then teach Minifters, Magiftrates, and Matters of 
Families, fo to rule as to remember that they rule their brethren •. neyther to 
negled their good , ( iorwhjJJjoald thy brother pehfh?) nor with proud in 
folency or tyrannie , eyther in correction, Of feuere carriage to Lord it ouer 

Thirdly, arethey Brethren to the Saints sbroadfand are they ofthe fame 
familie with them i then it fhould teach them to pray for them , and ro lay 
the diftreires- of other Saints and Churches to their hearts : for, though they 
be remoued in place and carnall knowledge ; yet are they neei e in the m y fti- 
call vnion,if it be confidered that the fame Mother bare them ; and the fame 
Father begat them. 

Laftly, are they Brethren to the Saints at home ? then they fhould learne 
to conuerfe brotherly, to liue andiouetogerher,asbecommeihSainrr. and 
Brethren. Oh that it could finke into mens mindes, or that this were writ- 
ten in mens hearts ! then could there be nothing more glorious and comfor- 
table in this earth,then this communion of Saints, efpeciaJly in thefettoirfeip of 
the Cjofpell, 

In Chrift.] Men are faid to be in C H R i s t three waies: fir(r,as the Plant 
in the Stocks: lohn. i $. fecondly, as the Member in the bn-ly : I Cor.ii.u. 
thirdly, as the Wife is one with the Husband, Ephef.5. 2 5 . 

Doff thou aske then how thou maifl: get into Chrift f AnfObCcme three 

Firft, before thou canft be ingrafted into Chrift , thou muff be cut off rhe 
old tree 5 eyther a new m*n or no man^ eyther lofe the World , or neuer finde 
Chrift ; eyther difarmethy felfe of all vaine confidence, loue, delight , and 
fiipport from the world aodwordly men, orthearme of the Lord will ne- 
uer bcare thee vp and nourilh thee. 

Secondly, a true Member is not but by generationm nature,nor canfl thou 
be a true member of Chrift but by regeneration : great oddes between a wod- 
den legge, though neuer fo exquifitely made, and a true legge jail members 
in Creation be begotten, andi&Grace begotten againe. 

Thirdly, as they are not Man and Wife,w here there is no fure making by 
Com racf. or Marriage going before ;fo neyther canany be in Chrift, vnleLfe 
hec bereceiued vnto the Couenant of Grace : and, as id's a mad thing in Na- 
ture, for any woman to fay 5 Such a man is my Husband, for beeis a kinde 
man, and did caft his eye vpon nice, or did me apleafure at fuch a time , &c. 
So, it is as great fpirituall madnelfe for any Souk to plead intereft in Chrift, 
when they can alleadgs no mOre but his generall loue to man ; or that hee 
offered Gracetovs in the Word and Sacraments,or that wee together with 
theGofpell receiued outward bieflings, or fuch like ; when men can fhew no 
contract ,no mutuall entercourfebetweene Chris t,and the S o y l E,no 
manner of euidence for their hopes, no witnefTcs from the Word, Spirir, or 
Children of God,for their fpirituall Marriage. 

Againe, would a man know whether hee bee in Chrift? thefe Compa- 
rifons like wife refolue his doubt, by a three-fold Anfwerc : firft, hee is in 

C Chrift, 




fymanet 8. 

z To the A- 

I To the 

Saint s abroad 

4 To the 

.Sanus at 

How thou 
maift get in« 
to Chrift; 

Who are In 



[ fymantt 8. 

Of Saluta- 

to upturn?. 
7B iwr&lrtiv. 

The accepta- 
tions of the 
word Grac*. 

Grace andTetce. 


ap. i 

Chriftj if he blolfome, grow, and beare fruit, euenfuch/r«;; as is to ettrnaU 
life. If a man bee abundant in the workes of the Lord ; and grow in fuch 
graces as are communicated onely to the faithfuH , heeiscertainelyatrue 
Plant in this Stocke : for, by growing and fruit, is the Plant that is ingrafted 
knowne from the fprigge that is lopped off) and lyeth by, and is withered. A 
life barren and void of the workes of Pietic and Mercy, is a manifeft figne 
that the perfon is not in Chrilr. 

Secondly, ifthere be in our foules the fenfc, and feeling, and motion of 
fpirituall life, then are wee members : for, inawoddenleggeis there no 
fenfenor naturall motion. When men haueas much fenfe and feeling , fa- 
uour and delight in the things of the Spirit, as the Word, Prayer, feilow- 
fhip in the Gofpcll, with the exercifes of holy Graces in the duties of Gods 
worfliip, or things otherwife belonging to the Kingdome of Cbrift , as the 
carnall man hath in the profits, plcalures, andflefhly things of this world- 
Thefe certainely zremenafter the Spirit, and by the Spirit myftkralJy vnited 
to Chrift the head : and on the other fide, a more plaine and palpable iigne 
cannotbegiuentoprouedemonfrratiuely,thatamanisnotin Chrift, then 
when a man fuides no tafte, hath no feeling , can take no delight in fpirituall 
Meanes, Graces, or Perfons, andyetiseafily affected with the leaft profits 
and delights of the world. 

Thirdly, it will appeare by the holy communion bctweene Chrift and 
the faithful! Soule, by his co-habitation and fpirituall entercourfe, when 
Chrift meetes a Chriftian with holy Comforts, with heauenlyrefrefhings, 
with facred anfweres , with fpirituall direction , and other facred fignes of 
the prefence of Chrilr, in the vfe of the meanes , fporting bimfclfe with the 
Chriftian Soule: this entercourfe I fay, this fecrer and chamber- meeting 
thefe inward and hearty feelings, wrought by the Worde and Sacraments, 
by Prayer, and Fading, by Reading and Conference, areceruineand furc 
fignes and feales to prooue a marriage going before. And thus farteof the 
foure titles giuen to the Children of God, and alfo of thefecond thing , tw*. 
the perfons uluted. Now followeth the Salutation it feife. 

Grace and Peace he vntojou 9 from God the Father^ and from the Lordlefm 


IT hath beene an ancient cuftome, both in the Iewifh,Chriftian,& Pagan 
world, to beginne Letters and Epiftles,with Salutations;and in thelethey 
were wont towifh to their Friends, that which was accounted the chicfefl 
good. Hence the Heathen as they were opinionated about the chiefe good, 
they did differently wifh good things to their friends in their falutations. 
Some wifhed health,fbmc wifhed welfare or fafetic 5 fome,to doe well jfomc, 
ioy and a merry life j as they were eyther Stoickes or Epicures. But the 
Apoftle finding that true felicitie was in none of thefe, doth religiouflywifli 
that which in the Kingdome of Chrift was in greateft requeft , (wc.) Grace 
and Peace. 

Grace.] This worde is diuerfly taken. For kindnclfe, 2 Samel. 16. 17. 
for abiliticto afFeft or perfwade,?/4/wtv. 45. 2. for the happinelle that is 
had from Chrift in this world $ and fo it is oppofed to glorie , Pfalm. 84. 
11. for the preaching of theGofpell , Rom. 1.4. Tittu 1. 1 z. for approbati- 
on from GodyPro.ti.t. For the fpirituall liberty that wee haue from Chrift: 
and fo it is oppofed to the Law, Rom. C. 14. laftly, if is taken for the loue and 
fauour of GO D, receiuing the Sinner into couenant in Chrilr, as it it 
aneuer-flowingfpringofcelcfliali Grace to the foule iulhfied : and h it is 
taken heere. 



Grace and Peace. 


Peace ] This word alfo is diuerfly accepted , for reft and eaie from painc 
Pfal. 3 8.4. for familiarity, fo the man of my peace , Pfal. 41. 9. for concord* 
Eph ef. 4. 3 for profperitie in generall, 1 '. Chron. 12.18. c Pfal, 115.5. Ier. 29.11. 
forallthatfclicitiewe haue by Chrjft, Lukeiy. 42. for glory in heauen, 
Efa. 57 > 2. Lul^e 1938 Rom. 2. 10. Luke 1. 79. for reconciliation it felfe, 
Luke 1. 14 Efaj 53. 5. for the meanes of reconciliation, Ephef. 2. 14. for the 
lignes of reconciliation, Efay 57.1 9. Pfal.%5% for tranquilitie of confeience, 
/?<»». 14. 17. #- j. 2. Laftly, if is alfo taken for all that reft of confeience with- 
in.andSynecdochtcally it (Ignifieth all thofe bleffings fpirituaft which ei- 
thcrin this worldjorthat other better world wereceiue from Chrift , roge? 
ther with Gods fauour and grace : n either is temporall profperitie excluded, 
though not principally meant j and fo 1 thinlce it is taken here. 

The meaning being thus found : I confiderthe obferuations firft gene- 

Firft, in that the Apoftle doth in the very Salutation fow the v feedes of the 
whole Gofpell, we might learne euen in our ordinary imployments,to mind 
Gods glory and the faluation of others. 

Secondly, we may hence fee that it is law full to draw abridgements of ho- 
ly things , and commend them to ordinary vfe : as here thefe graces to an 
ordinary falutation from man to man ; andfo 1 thinke of teaching the Lords 
Prayer and Commandements, with other Scripture, to children or feruants, 
that yet vnderftand not, and that for f uch reafons as. thefe : firft , that fo they 
might haueoccafion much to thinke of the things are fo much and com- 
monly vrged .-fecondly, that if any time of extremitie fliould come, they 
might haue certaine feedes of^chredion and comfort, to guide andfupport 
them : thirdly, that their condemnation might be-moreiuft, if hauing Gr^fr- 
and Peacejznd other principles of Catechifme fo much in their mourhs,they 
ihould not get them into their hearts. 

ThirdIy,aqueftion may here be moued: how the Apoftlecan here in thefe 
words wi(h vnto them their chiefe good or felicitie, feeing thefe are not ail 
the graces or bleffings needfull to GUI' happineife i I might anfwere this di- 
uerfly. 1. Here is a Synecdoche,all arefbder flood , though not all named : 
orthus,thefcarethebeginningsofallgncesandblefIings : orthus, onecr 
two graces is worrh a world belides : or thus , thefe are chiefly ^boue others 
tobefought:butlaftly 3 itiscertainethefe cannot be had without the moft 
of fauing graces : as for example, true Peace cannot be had without Chrift, 
nor without godly Sorrow, Confeflion, Knowledge, Meekenefte, Defires, 
Faith, Humilitie, Loue, and the like, as men may eafily fee , if they will bee 
informed either by Scripture or experience. 

But the maineDo£?W»* which generally I obferueout of Aefe words , is 
this 5 that fpirituall things from God in Chrift are the beft things , and moft 
to be fought, and defired, andvufhed, both for our felues and others. The 
reafons are: 1. They ferue for the excellenteft part, (viz,, the foule) 2. They 
ferueforeternitie,and thefe outward thingsbut for this life: 3. Spiritual] 
things are giuen by God in Chrift 5 the other by God without Chrift : 
4. They onely are abletofatisfie the Soule: 5. InrefpecT: of continuance; 
for outward things can laft but till death , but then their workes will follow 
rhefaithfull into the graue, yea, into heauen j and therefore much more 
thefe graces: 6. Spirituall things are onely proper to the Saints 5 tempo- 
rail things are common both to good and bad: 7. Thefe are to be had by 
vertue of an absolute promife ; the other but conditionally alTured: 8. Thefe 
are more pleafing and acceptable to God. Gods acceptation prooues them 
beft : hftly } fVbatJha/l tt profit *man to w'mrte the whole world, and loofcbisorvne 
Soule ? 

C t The 

The accepta- 
tions ofrhe 
word Pm«. 

Three rea(bn$ 
why children 
the principles 
they vnder- 
ftand not. 






things arc the 
beft things. 







Math. 16. 





Vfe. S . 

Grace and Peace. 




Math. 6. 
fat; 19.10 if. 
Per: 25, to the 


1 Cor. 6. U 

I tide 4. 



i 77»j 1 . i. 

i CV<*. 1 2 . p. 

The vfe is firft for the iuft reproofe of the wonderfull carelefneffe and 
ftrength of folly, that hath poffelfed the mod people, in the prophane ncg- 
left, nay, contempt of fpirituall things , with the meanes of them. Indeede, 
if men could be rid of Death, the Graue, Hellyend Gods Curfe 5 or if thefe 
things could be had without feeking, it were to fome purpofe for men to 
ileepe ftill and neuer wake. Many are the fleights of Sathan. Some are 
ftubborne, and will not regard : fome with very prejudice runne wittingly 
to hell: fome confellc it to be meete that the beftthings fhould be chiefe- 
\y fought, but forget : fome purpofe, butgiueouer, for difficulties in the be- 
ginning : fome no foonerridde of tcrrour, but as foone off care for the life 
to come. 

Secondly, this doctrine may be a fingular comfort to vs, if wee can finde 
grace and peace in our hearts, how euer it be with vsinour bodies or eftates 

Thirdly, it fhould teach Parents to be more carefull to leaue grace in their 
Childrens hearts then treafures in their Cherts for them : and friends fhould 
moreendeauourtohelpe one another in the comforts of an holy fellow- 
(hip in the Gofpell, then in the ciuill furtherances they doe fo much engage 

Laftly , it fhould teach vs to learne the leflon giuen by our Sauiour Chrift, 
Math. 6> neither to inlarge our affections to the immoderate defiresof fu 
perfluitiein outward things, nor yet to racke our hearts with the faithlcHe 
and fruitlelle care of things necetfarie This latter branch is vrged with 
eight or nine worthy reafons : but of thefein another place afterwards. And 
thus much generally. 

Grace] If Grace f that is, Godsfauour, and the graces fpirituall that flow 
from thence ) be of fo great worth and excellence • diuers things may be in- 
ferred by way of profitable inftruclion, for our vfe , out of f euerall Scrip- 
tures. Firft , if it be fo great a priuiledge to obtaine gracefrom God , wee 
fhould ftriue to be fuch as are within the cumpalle of the promife of grace ; 
efpecially, we fhould get humble and lowly hearts .- for, God '«/» fs grace vnto 
the humble, but reffleth the [tubbome,\\il{iiU, zndproudl'mncr. Againe, if 
Gods Loue, and Chrifts Grace be Iewels of fo great value, it fhould teach 
vs, when Grace is offered in the meanes, or any way bellowed by GodsSpi- 
rit, neuer to rec eiueitin vaine : fo as it fhould be tendered without effect, 
or kept without aduantage j but efpecially , let it euer be farre from vs, 
to tame the grace of god into wantonnejfe , to abufe either the promifes of 
Grace, or the pledges of Gods Loue, to become either bawds for perleue- 
rance in finne, or props to fecure and bolde prefumption. And aboue all 
rhings wee fhould with all watchfulnelfe take heede of wronging the Spi- 
rit of Grace, eytherby refifting, tempting, greening, quenching, or difjnftng 
it. And further; wee fhould learne by all good meanes, as conftant hea- 
ring, prayer, reading, conference , and meditation, to Jltrrevp the Graces 
aiuen vs , to labour for fpirituall^ras^/; in Grace , and to fearch fo carefully 
intotheeuidenceof Faith, for what weehaue, and Hope, for what wee 
want, asneuertogiueouerto examine ourfelues by the fignes and pro- 
mifes of Gods Loue, till our hearts werefetledandflabli/bedin Grace. Laflly, 
Gods Children fhould folace themfelues in the feeling and experimental! 
knowledge of Gods grace; fo as their hearts fhould neuer carry them away to 
make tbcmacc$unt the Cinfolations of God (mall, or to dejpife the Grace giuen 
them-, but rather in the middefl of all combats with temptations within, 
or afflictions without, to fupport their Spules with that grStious Promife, 
<JMy Grace [hall bee Jujficient for joh , and my Power made knowne in jour 


1 1 »i« M 


Vcr. 2. 

Grace and Teace. 

Teace.\ The fecond thing here wifhed for, and to bee defired or' all that 
loue their owne good, is Peace , that is, tranquillity of heart, with other 
fpirituall bleflings accompanying it with outward things alio, fofaire as 
they may further our happinefle : but the Scripture layes a reftiaintvpon 
the getting of this peace, and giues rules for the vfe of it. For if euer wee 
would haue Peace, vjecmuftftrftberigbteotuperfom , thatis, menthatare 
broken in heart for our finnes, humbled at Gods feeteforfbrgiuenelfejand 
fuch as hang vpon the Worde of G o d , to receiue the certaine meanes 
of our foules reconciliation, and the righteoufnelFe of C h r i s t impu- 
ted vnto vs i fuch , as to whom there is a -way, and their path is holy. B ut on 
the other fide, vnto themckedi* no peace : and they are taken by the Pro- 
phet for wicked men , that are neuer humbled in the duties of Mortifica- 
tion for finne , that in the hardnefle of their hearts fruftrate the power of 
Gods Ordinances , fo as they cannot worke vpon them : thefe haue no 
Peace 3 neyth<er with God, Angels, men, the Creatures,or their owne Con- 

Againe, haft thou gotten peace and tranquility of heart, euen reft and 
eafefrom Christ, then let this peace pre feme thy heart and minde , and 
let it rule. Be carefull toreie<5f all matters in thoughts, oropinion,in afFedi- 
ons, or defires, in words,or acfions.thatit might any way interrupt thy peace- 
bat by all meanes nourifli it, delight in it, and let it guide to all holy medita- 
tions, and affections, and gainefullpra&ifes, and endeuours. Let thepeace 
of thy heart, and Gods fpirituall blefling be a rule for all thy actions. And 
laft ly, with all good Confcience and holy conuerfation hold out, that when 
Chrift fhall come,ey ther by particular Iudgement to thee in death, or by gene- 
ralliudgement to the whole world in the laft day, thou maift be found of him in 
Peace, fo (hall Chrift be vnto thee a Prince of Teace, andguide thy feet for euer 
into the way of Peace. 

And thus farre of the good things he wifherh vnto them, now follow 
the efficient caufes (viz.) from (foithe Father, and our Lord lefus Chrift. 

Diuers things may be here obferued. 

Firft, a proofe of the Trinttie, or, at the leal! , aplaine proofe of two per- 
fbns, the Father and the Sonne, vnited in one ellence. 

Secondly, G O D is here plainely affirmed to be a Father , and that hee 
is in diuers refpeds : firft, to al! by Creation -• fecondly, to all the faithfull by 
Adoption : thirdly, to Chrift, by the grace of Vnion as man,and a naturall Fa- 
ther, as God. 

Thirdly, heere wee may»obferue, that 'grace and blellings muft not bee 
looked vpon without fomc honourable meditation of God and Chrift the 

Fourthly , feeing beleeuers haue a God, a Father, a Chrift, a Sauiour^ Lord t 
they arc fure to be in a happy cafc,and may haue what is needf ull,if they will 

Fiftlyjwee may obferue, we can haue no comfort in the enioy ing or hope 
ofanyfauour or blefling, fpirituall or temporal!, vnlelle, firft, God be our 
Father; fecondly, we be in Chrift. 

JLaflly, if G o d be a Father, and C h r i s t a Lord , it ftands vs vpon to 
Iooketo it, that we performe bothhonour and feruke. And thus of the Salu- 
tation. The Preface followeth. 

C 3 



£/*7 J5.8: 

Efay 57.21. 


Efay 9.6.7. 
Lulf I.79, 



Wegiue thankes* 



Two ^encrall 


JLfay Z4- : 

Verfc 3. JVeegiue thank" t* God 9 ewen the Father of oar Lord leftu Cbrifl. 
alwates praying for you. 

TH E Salutation hath beene handled already, the Preface followeth, and 
is contained in this Verfe, and thofe that follow to the 12. Verfe : in 
which the end and drift of the Apoftle is , to winne affection to the Do- 
ctrine afterwards to be propounded : and this he doth by mewing his excee- 
ding great loue to them, which he demonftrates by two things which hec did 
for them, ( viz.. ) he both gaue thankes vnto God in their behalie , and alfo 
made many aprayer for them: which fpirituall duties are better kindnelTes 
and fignesof true affection and refpect , then all ciuill curtesies or outward 
complements are or can be. 

Thefe things in the Preface are firft generally let downe in this Verfe,and 
then particularly enlarged in the Vcrfes afterwards : fit ft, the Thankfgiuing, 
froiuver. 4 to the 9. Secondly, Prayer,*/. 9 10. 11. In this Verfehee doth 
two things : firft, heegiues thankes : Secondly, he prayes. In theThankef- 
giuingconfider, firft, w hat hee doth, in thefe words, Wee gtut thankes: Se- 
condly, to whom he doth it, in thele words ; To God , e he n the Father of our 
Lord leftu Chrifi. Thus farre of the order of the words. 

The Doctrines follow, which muft bee confidered generally from the 
whole Verfe, and ipecially from the feuerall words. 

The firftgenerall Doctrine is this, that it is not enough to falute others 
kindly, but wemuft doe and performe thefound duties of loue: this is from 
the coherence, and condemnes the finfull barrenneire of many that know a 
necefllty of no duties of loue, vnlefle it be to falute curteoufly. 

Secondly, wee fee heere that Tyrants may take away the benefit of hea- 
ring, reading, conference, and fuch like; but they cannot hinder vs of pray- 
ing. Taut can pray and giue thankes in prifon , for himfelfe and others , as 
well as euer before. Let wicked men doe their worft, Gods children will mil 
prayvntoGod And Iookc how many promifes are madein Scripture , to 
the prayers of the Saints , fo many confolations arc inuiolably prefcrued 
vnto them, againft the rage of whatfoeuer extremitie wicked men can cad 
vponthem : this is a lingular comfort. 

Wee\ Dott. Mifcnebreedeth vnitie. The Apoftle that inmoreprofpe- 
rous times iarred with Peter and Barnabas,can now hold peace and firme vni- 
tie with meaner men ; and therefore he faith fVee t not /. And thus wee fee it 
was in the times of perfecutionin Queene Manes daies , the Biflioppes and 
Pallors that could not agree when they were in their Seates and Pulpits, wil- 
lingly feeke agreement when they are in prifoli , and mull come to the 
Stake. And fo it many times falls out in common Iudgements,as the fword 
andpeftilence : in fuch times the words of the Prophet are fulfilled, Like 
People like Priefts, like Seruant like Mafter y like Buyer like Seller, l^e Borrower 
Uk? Lender, tike Gtuer like Taker tovfttry. Great and preuailing Iudgements 
take away all that vanity of conceit and fwelling of pride, which difference 
of gifts and places bred before. 

The Lord for his mercies fakegranr.that at the length there may be found 
fomc remedic to cure the woundand heale the breach which proud conten- 
tion hath made, and continued, with effects prodigious and vnheard of: left 
the Lord be at length prouoked to plague with more fierce and cruell Iudge- 
ments ; and workc vnion, at leaft in one furnaceof common calamitie: 
the fame God, for his Sonnes fake, worke in all that any wife loue the pro- 
fperitie of Ierufalem , on all fides , that they more regard theglory ofGod 
and the good of the Church, then their owne greatnelfe either of place or 


Vcr. J. 


refpecfc amongft men, and that they may more feeke the truth then vifto- 
rie. And as for thofe that neither loue the truth nor peace, the Lord open 
their eyes and conuert them, or elfe giue them to eate of the truite of their 

Dee.] Itisnotfafetoput ouer good motions. When Pa«/findeth fit- 
neire to pray and giue thankes, he doth not omit the occaiion. In fpirituall 
things delay isalwaies dangerous, but in finfull motions the only way many 
rimes is to deferre the execution. Many finnes are preuentcd by the very be- 
nefit of taking time enough to execute them. 

Gtfte tbmkes. ] Paul gi ues them to vnderftand before he comes to difpraife 
their vices, and the corruptions crept into the Church, that hee takes no- 
tice of their praife-worthy vertues : hee referues his taxation to the fecond 
Chapter 5 and this courfe hec holds with them for diuers Reafons. Firft, to 
allure them of his loue, and that he did it not of malice? a thing efpecially 
to be looked to in all admonitions, in familie,or elfe- where, as well to praife 
for vertue, as difpraife for vice. Secondly, hee holds this courfe to let them 
fee that he did account them as Chri(hans,though they had their infirmities. 
It is a fecret corruption in the affection of the reproued to conceiue that the 
Reproouer likes them not at all. They are not fit to reproue others, that can- 
not loue them for their vertues at the fame time that they difpraife their 
faults : and therefore they are farre fhort of holy affections, that fay, Ine- 
ucr Uked him fine el (aw that fault by him. Thirdly, hee did thus , that they 
might the more hate finne, feeing it did darken their graces, which elfe 
would more appeare. Fourthly, that they might be made thankefullthem- 
felues for their owne graces 5 afbame that others fliould praife God for his 
mercies to vs, and we neuer praife Godourfelues. Laftly, it carriethwithit 
a fecret taxation of vnthankfulneffe, as the caufe of their fall : for, had (hey 
beenemore thankfull for the finceritie of the preaching of the Gofpell, and 
for the riches of the grace ofChrifl offered, the honourable opinion of the ex- 
cellencie and fufricienciethereof,togiue all found contentment.would haue 
preferued them from mixing the worfhip of God with mens traditions, ox ad- 
mitting contrary dofrrine, and from dilhonouring the mediation of Chrift 
with Angell.worfhtp, Then did Popiffi traditions ouerflow, when the Scrip- 
tures were coutemned, and the light of them fupprelfed : and in generall, an 
vnthankfull man is euer a vicious man. 

More fpecially, in the dutie here mentioned two things are to be con - 

j . What they doe : fVeegitte thankes. 

2. To whom : ( viz. ) to Godeuen the Father ', &c. 

Weginethankes\ E«ctan/?isfometimes appropriated onely to the Sacra- 
ment of the Lords Supper, but mod commonly is generall to all holy thank- 
fulnelfe, efpecially to God. 

There is a flattering thankefulnelfe to men , andaPharifaicallproud con- 
ceired thankefgiuing to God. 

Concerning the fpirituall mans thankefulneffe to God, I propound three 
things onely in the generall briefly to be noted : Firft, Reafons to incite vs 
to the praftife of continuall thankefulnefle to God. Secondly, for what 
things wc are to be thankfull. Thirdly, what rules to bee obferued for the 
manner of performance of it- 
There are many reafons fcattered in Scripture, to incite vs to Thanke- 
fulnelfe : firft, becaufe it is a fpeciall part of Gods worfhip, or one way by 
which we yeeld worfhip to God. Hence, that the Apoftle accounts it a great 
loifejtf the people cannot fay Amen, when the Teacher bleffeth in the fpirtt , er 
gifteth thankes. A gaine,when he would exhort them to liberality , hee vrgeth 



Not fafe to 
deferre good 

Is is good to 
praile before 
thou reproue. 




Aeitx*. j. 

L»k{ i8.ii. 

Motiues to 

i for. 14. i£. 


d X Car: p. IX. 

X Cor. 41 6. 

W egiue tbankes. 



f coi.z.6.7. 

g Vbil. 4. 6.7. 



For what wee 



h 2 Cor 4.16. 
i Co/-*4.i. 

k I{ein.j.i6. 

1 ^om.i.U. 

n C^.3.17. 

Scripture for 
prayer and 
uing' for our 
very food. 

The manner 
O Vfal.jMt. 
H,f. 14.3. 
p Lnk( 18: u. 

them with this reafon , th&tthcfupplyingofthe necejpties of the Saints would 
cauje much thankefgiuing te god 9 d . And in the 4. of the 2. of Covin, be fheweth 
that the thankefgtmng of many wouldbreed both aplenty ofgrace,andan abounding 
of much pvaife to God, Secondly, the Apoftle hauing dehorted the Ephefians 
from Fornication and aU Vncleannefe ,and Couetonfneffe^Filthineffe^leftingjm^. 
foohfh Talking ; hee addeth, but rather vfegiuing of Thanks «. As if hee would 
note, that thankefulnetfe for Gods Blefiings and Graces duely performed, 
would preferue them from the filth and power of thefe bafe vices. Befides, 
it is a thing that becommeth the Saints, nothing better. Thirdly, it is a figne 
of three worthy things, wheremit behooueth euery man to be well allured: 
firft, itisafigne of a heart that hath rightly rcceiued Chrift:, andisflrmely 
rested, built, and ftabltjbed in the Faith f . Secondly , if me n in all things let their 
reejuefis befbewedvnto Godwith giuings ofthankes, it is a flgne of the peace of 
God, euen that the peace ofCj od that paffeth aU vndcrftanding , will preferue their 
hearts and mindes inQhriftlefui %. Thirdly jit is a figne, nay 3 a very meanes of 
a contented mind. He that can pray vnto God for what he wants, and is able 
thankefully to acknowledge what he hath in poiTeffion or promife, bee will 
in nothing be carefully as it appeareth in the fame place to the Philipptans. Laft- 
ly , it is one of the fixe principall meanes to make a man reioyce alwaies, as the 
Apoftle writeth, 1 Thef. 5. 1 8. Thus of the Reafons. 

Secondly, wee muftconfider for what wee mud giue thankes. Firft , for 
fpirituall things as well as temporalis for the Word h ,for Mercies in praier', 
for Victory ouer a finne k , for Knowledge ] . Secondly, in aduerfitic as well 
as in profperitic , and that in all forts of afflictions ; in danger m , in wrongs. 
Thirdly, in outward things wee muft bee thankcfull", not onely for great 
things done, for our ftatcs or names, but euen for the letter and more daily 
fauours, as forourfoode, and the creatures for our nouriihment. And in 
fpeciall manner haue the Saints in all ages bound themfelues to a fet courfe 
of prayer and praife ouer and for their food : and therefore their grolTe fwi- 
niln prophanenefte is fo much the greater, that fit downe and rife from their 
meate, like brute beafts, without any Prayer or Thankefgiuing. Ifanyaske 
whether there be any expreffe Scripture for Grace before and after meate^ I 
anfwere , there is, andalledge thefe three vndeniable and plaine places of 
Scripture, 2 Ttm.a.. 3.4. Iohn6.i-$. T^m.i^.6. 

Thirdly, for the manner of Thankefgiuing , it may bee found in that 
phrafe vfed by the Prophets in the olde Teftament of Sacrificing the ealues of 
t heir lips °. Forheerefoure things maybeobferued. Fjrft;itmuftbeadead 
Calfe, to note that all Thankefgiuing muft proceed from humble and mor- 
tified minds jand thereforethe Pharifies thanks did not a whit iuftifie them p. 
Secondly, it muft be a facrificed Calfe. Now, in the Sacrifice three things 
were requiredjan Altar, Fire, and to lay the handvpon the head of the Beaft: An 
Altar j for not onely our prayers muft be made in the name of Chrift, but 
our pray fes alfo muft be tendered to God in his mediation , or they will ne- 
uer be accepted, no more then a Calfe not laid on the Altar : neytherisit 
enough to lay the Calfe on the Altar, but Fire muft be put to it : to note, 
that the bare throwing out of words of thankefulneire , though in the name 
of Chrift, will not ferue, vnleftewee doe alfo get feme feeling ardencie and 
zealeto burncthe Sacrifice. Thirdly, we muft lay our hands on the head of the 
Calfe j that is, in allhumilitie weemuftccnfelfeourvnworthineireofallthe 
blefiings or graces wee giue thankes for. Againc, in that they offer a Calfe, 
it fignificththat wee mould not offer our thankefulneire to God of thatthat 
cofts vs nothing : wee fhould defire toexpredeour praife by doing fome 
thing tofurthcrGodswormip,orrelieuetheneceffitiesof others. If G o d 
blelle vs at home, wee mould carry a Calfe to the Temple. Laftly , we muft 



Graying for you. 

not Sacrifice to zftrange god, when wegiuethanlces, and that men doe when 
they Sacrifice to their nets, as the Prophet fpeaketh, that is, when men attribute 
the glory and praifeof God to the meanes or fecond caufes. 

Thus ot thankfulneile in thegenerall. 

But that which is here entended, is, that we (hould giuethankes for o- 
thersas weli as for our felues, which is not a curtelic but a dutie. This du- 
tie ofprailing God for others, growes exceeding commendable , if wee can 
exercifeitinthefe particulars. Firfl,if wee can giue thankes for thofe blef 
(ingsvpon others, which the world accounts lhamefull to enioy , as Zeale 
for Gods glory, religious Sinceritie , and vprightneife of heart , the Orotic 
for Chriffhis fake, and iuch Jike. Secondly, if wee can firfl giue thankes, 
that is, be more apt to praife God for the vertues of others, then be forwards 
to taxe their faults and frailties. Thirdly, if we can doeir for all forts of men, 
euen our enemies. Fourthly, if wee can bee */w»^*//for the true/07 wee 
haue had in other mens profperities. .-. 

To conclude this point, if wee would haue others to giue thankes for vs , 
we fhould labour to be fuch, as for whom thankes may be giuen. And thus 
of what they doe : Now, to whom. 

To God, ] Thefe words hauing bcene vfed in the very Verfe before, teach 
vs two things. Firfr, that it is no cloying to a fandified minde to be much 
and often»yea,vpon euery occafion in the honourabfemention and lauding 
i?fGod,afcribingineuery thing glory to God : Co, in heauen they (hail ne- 
uer be weary of Gods praifes , no not vnto all eternftie. And certaine it is, 
that the more men grow in fanclification , the more eafieand apt are their 
he iits to entertaine all occafions of communion with God , without weari- 
nelle or deadneLfe. 

Secondly, ( to God ) (huts out the praifes of themfelues or of men. It is 
fit our reioycing and praife (hould be directed thither from whence the 

The Father ] Thefe words are confidered in the former Verfe. Thus 
much of his Thankefgiuing. 

P raying for y oh] Firfl, in generall from the ioyning together of thefe two 
dutiesjtwothingsmaybeobferued : Firfr, that achildeof God neuer giues 
thankes but he hath caufe to pray : for, if it be for temporall things, hee 
mu't pray both for their fan edified vfe , that they become not occafions of 
finne ; and for their preferuation according to Gods will : if it be for fpiri 
tuall things, he hath reafon to pray for increafe , firength , and preferuation 
againft falling, and fuch like. Secondly, on the other (ide , I fay all b, that a 
childe of God doth neuer pray , but hee may finde reafons to giue thankes, 
wee may finde mercies in any miferie; yea, it is a fingularmercytohauea 
heart to pray, and to haue fo many largepromifes madeto them that call vp- 
onGod in their diftreile. Butthe maine particular D0#>w is , that weought 
notonely to pray for our felues but for others. And the Apoftle, i Tim. z.i. 
feemes to make roure forts of prayers for others, viz,. Deprecations, Rcquefts, 
fntereejfionsy and Gium^ of Thankes : Deprecations are Prayers for help againft 
hurtfull things ; ResjUtfls are Prayers for profitable things;the word rendered 
Inter cejjions, is by fome taken to fignifie complaints vnto God againft fuch as 
wrong them,for whom we pray : orelfe, it is a morefet or fenous implo- 
ring of Gods aide with the vnited forces of the godly : and laitly, Gifting oj 
Thankes \\ands in the lauding of God for blefhngs or graces: and in the 6. 
of the Ephejians, and in the i of Tim. i. the Apoftle lets downe rules to bee 
obferued in Praier for others : in the Ephefians hee requires that they pray, 
I . at all times: 2. with all manner of Prayers'. 3 . in the jptrit: 4. wit h watching : 
5. with perferterance : C. With fair ituallimportuvitie : and laftly , for all Saints : 


tub. 1.16, 

Wc muft giue 
thankes for 
Fourc rules of 



I Tim. 2, t. 


lTbef.;. 9 . 

As any are 
more hcauen- 
iy minded, 
chcy are more 
frequent in 

God neuer 
gitaes thankes 
but he hath 
caufe to pray, 
md contrari- 

Fourc forts of 
prayers for 

Of Faith. 


Reafons to 
warrant pray- 
ing euery day. 

M.itk 6. 11. 

I Thef. j. 17, 

I Tim 4. %. 

Vf*l. 141. 



Diuers thines 
Faith, noted 
from the co- 
1 Cor. 13.5. 

And inTimothy he requires that they pray j i.euerywbere j z .with pure hands-, 
3. without wrath ; 4. without doubting. 

Alwates. ] To pray alwaies, is to confecrate eucry day and night to God 
by Prayer : and befides,to pray vpon all occafions, with lifting vp our harts 
vntoGodjorby vfinglhort prayers, which they haue beene wonttocall 
Eiaculations. Neither was it the dutic of Paulonely , to pray alwaies, that is, 
tokeepeafetorderof Prayers 3 but it is our dutie alfo to fet apart time euery 
day, euening and morning, to pray vnto God our felues, and our house- 
holds* Andbecaufe thefe exercifes of Religion are by the molt wholy neg- 
lected, and in roome of it, vile prophanenetfe ftaines mens houfes, I will 
herefetdownejbytheway,fomefew reafons to warrant a daily fet courfe 
of praying. Firft, our Sauiour Christ teacheth vs to pray for the head 
of the day, euery day ras God will not promife vs bread for a w eeke, a month, 
a yeere ; fo neither will God accept of a prayer for the nccefliticsof a weeke, 
month or yeere beforehand, but will haue vsto make as much confeienceto 
pray daily, as we haue fenfe of daily wants. Secondly, we are commanded 
to pray continually : now, what fenfe can be probably giuen of thefe words, 
if that a daily fet courfe of prayer bee not included. Thirdly, the Saints 
prayed euery day, anauncient pradtife fomethoufand of yeeres a goe ; Da- 
uid prayed feauen times aday ; and Daniell t three times a day. Let wicked 
and prophane people fay> what needes all this prayer ; but let vs be alfured, 
that as holinelTe and grace growes in any, fo are they more abundant in this 
worfhip of praier : the holieft men haue euer prayed molt : for though they 
haue not moftneede, yet they haue alwaies molt fenfe of their owne needes 
and others to. Fourthly, ifourfoode mull bee euery day fandified 
by trie exercife of the Wordand Prayer , then much more haueweeneede 
to fanclifie our felues, our houmolds, our callings, and our labours- by daily 

-Laftly, Prayer is called Incenfeand Sacrifice. NowtheIeweshelditan<«5- 
bomination of deflation, if the morning and euening Sacrifice were wanting: 
neither do wee letfe need to feeke daily the benefits of theatronement made 
by the facrifice of Chrifr, and his interceflion - 3 then did the Iewes : and wee 
are euery way as much bound, as often to profeife our faith in Christ 
llaine, as they did in Chrift to be flaine. 

And thus of the demonftratiue and vndeniable fignes of the Apoflles 
louc to the Colojfiansj as they are generally fet downe in this Verfe. 

Verfe 4. Since wee heard of your faith in Chrtfl Iefwy and y our hue towardes 

all Saints. 
Verfe 5. For the hopes fake which is laide vp for you in beautn. 

IN thefe words and the reft that follow to the 1 1. Verfe , hee doth particu- 
larly explicatethe two fignes of affection : firll,hefets downe his Thankef- 
giuing to Verfe 9. fecondly, he prayes, Verfe 9. to 1 2 . In the Thankefgi uing 
hee giues than kes for their Graces in thefe words ; fecondly, for the meanes 
of grace in the reft of the words to the 9. Verfe. 
Their Graces are three ; Faith, Loue and Hope. 

Of Faith ] In the handling of the Dorftrine of Faith , I confider it : Firft, 
in the coherence, as it Hands in the Text: Secondly , as it is initfelfeapart 
from that which went before or comes after. From the generall conlidera 
tion of the Coherence I obfer ue, Firlt , that wee can neuer be reconciled to 
God, or attaine thechitfe good without Faith , Without Faith it u impoffible 
to pleafe God. Therefore it is good for vs to proue our felues , whether we bee in 
theFaitb t and to know whether Chrifl be in vs except we bereprobates. 




Secondly, this Faith is not naturall : wee are not borne beleeuers, wee are 
all concluded vnderftnne, and kept vnder the Law, and/but vp to Faith afterwards 
to be renealcd x . It is the work? of god ; yea, of the power of God Y : It is. the gift 
of God * : All men hauc not Faith * : It muft begotten with much firming b . As 
not by nature, io not by naturall meanes : and therfore we muft feeke for bet- 
ter grounds, then J haue beenealwaiet thus : neitherwill it auailetheetofhew 
thy education, ciuilitie, morall vertues, outward holineffe, &c. 

Thirdly, whatfoeuer we gaine by the word of God, if wee gaincnot Faith 
and Loue , all is vaine ; Knowledge is vaine, Zeale is vaine,&c. therefore it 
behooueth vs to gather in-our thoughts, and to minde that one thing that is 

Laftly ,though Nature deny ftrength to bearcor power to giue this grace, 
yet there is power in the word of God preached, to beget euen Faith as well 
as other Grace? : Faith commeth by hearing, &c, Rom, i'o.i-j. and Cjal. 3. 2. 5. 
he iaiih,They receiued the Spirit , by the hearing of Faith preached, &c, Heare, 
and your foultjbaU line. EJay 5 5. 4. 

Thus much of the Dodrines frojm the Coherence. 

That the nature of this grace mayappeare, the feuerall acceptations of 
the word, the forts, obie&s, parts and degrees of it muft beconlidered. Faith 
is in Scriptures diuerfly taken : fometimesitisgiuen to G o d, andfignifi- 
eth his faithfulnefte in his promifes, as Rem. 3. 3 . Shall their vnbeltefe make the 
faith ef God of none ejfett. And when it isgiuentoman,itistakenrFirft,fbr 
Fidelities it is a vertue in thefecond Table, Mat. 23.23. Secondly, fome- 
tirnesitis taken for the Doftrine of Faith, Rom, iz. 6. According to the Ana- 
logic of Faith. Thirdly, fometim'cs iot Profejfton of Religion • thus Elimas is 
charged to haue laboured to turne the Deputie from the Faith, Alls 13. 8 
Fourthly, fometimes for Chriji himfelfe , byzLMftenymie, who is both the 
obieft and caufe of Faith G4/.3.25. Fiftly, for Knowledge only : thus the Pi- 
nets arefaidto beleeue James z, Sixtly, for thcgift ofworktng Miracles: If J had 
all Faith , fo as 1 ' could remoue mount awes^o-c. 1 Corin. 1 3. g . LaftJy , for that 
grace by -which f elicit ie and the thiefe goodie applied ,• and thus it is called the faith 
of Gods E lefty Tit. 1. 2. and by Diuines, iuflifying Faith. 

Secondly, there ate diuers forts of Faith : 1 will not fpeake of Faith gene- 
rail or fp rciall, infufed,or acquired, formed and vnformed, but leaue them to 
thetroublefomeSchoole-menjonelyl reftinthevfuall diftribution which 
ha.h ground in Scripture: thus Faith is Hifioricall 3 Temporary , of ^Miracles-, 
and tnftifyinp . • * 

Firft, Ht/loricaS Faith is tobeleeue the docTrine of the word of G o d to 
be true : and therein is fupernaturall ; and difFereth from all humane know, 
ledge whatfoeuer j neither is it inthepower of Nature alone to perfwade 
men that the Scriptures are Gods word,furtherthen the remnants of Gods 
former image doe giue a glimpfe of it, and is cleared by the fririt of general! il- 

This Hiftor ica!l Faith doth both vnderftand the DocTrine, and giue aitenf 
that it is true , yet doth not iuftifie : and therefore their cafe is fo much the 
more fearefull, that haue not fo much as their ignorance any way redrafted, 
nor gotten fo much as any knowledge by the Word of God. 

Secondly Temporary Faith goeth yet further : for, fuch as haue that Faith 
doenot onely get knowledge,and yeeld affent to thetruth, but alfo^rofefTe 
the truth with fome earneftnetfe, not flicking at it, to giue their names in 
fome more fpeciall manner then others, to a refpeftof Religion ; yea, they 
reioyce inwardly in the doctrine of the Word: and laftly; bring forth -fome 
kinde of fruit, and amend fome faults, onely becaufe the Word of GOD 
would haue them fo to doe. Therefore is this Faith vnprofitable , becaufe 

x G*l 3.22.13 
y 1 Tbef. 1. Ii. 
Z Epbef.x.8. 
b 1 Tim. 6. ix. 

Gal.1*. f. 

£ .P.MJ4- 

The accepta- 
tions of the 
word Fait />. 

The forts of 




lulft 2.1 1. 




Faith of Mi- 


The obiefts 
of Faith, 

Of Faith. 



Faith in the 



they neuer had the particular atfurance of Gods fauour in fbrgiuenes of fins , 
nor will bee brought to diflikc , much Ietleto humble their lbulesfor tbofe 
fpeciall. finnes wherein theyhauc tran/gre(Ted, butnourifh fome one particu- 
lar prefumptuous finne or finnes , which raigning in them doth wholly en- 
grofte and take vp that inward worfliip which is due to God onely. And this 
is the Faith of our better fort of people. 

Thirdly, Faith of Miracles was that Faith by which many in the Primitiue 
Church were able to worke Miracles, and was of two forts : eyther Faith to 
heale, or Faith to be healed : this Faith may bee in fuch as are reprobates, as 
LsMatth.7. fome fliall fay , Haue voee not cafi out Deuils by thy name ? to whom 
Chrift (hallanfwer, Depart,! k»°w you not. 

fourthly, but that Faith in theenioyingof which is comfort for euer- 
more is ifftifying Faith t The nature of this Faith will appeare if wee con- 
fider •• 

The Obie&s *} 
The Partr Sofif. 
The Degrees 3 
Firft, of the ObieSs : this Faith may be perceiued by that which it carri- 
eth the minde vnto, and from which it leeketh the comfort of the chiefe 
good: and thus theobietfis three-fold. 
The Merits ofChrifi. 
The PromifesofGod, 
The Trouidence of God. 
So that, wouldeft thou trie rhy Faith f confider then what it is that thou 
makeft thy refuge, and the foundation of thy comforr. What is it that thou 
mod laboured after ? is it the afturancc of Gods fauour , by the application 
of Chrift i is itthediftind applying of fuch and fuch promifes of life in 
Scripture ? doft thou Hue by thy Faith in the courie of life ? if fo,thou haft 
met with the right Faith, without Chrift it is not poflible to attainethe chiefe 
good, neyther is it enough to beleeue that Chrift dyed for finners,&c. vn- 
lefte we labour in the day of Our vifitation, for the certaine and particular ap- 
prehenfion of the efflcacie and merit of Chrifts righteoufneife, for the parti- 
cular afturancc of Gods fauour in remitting fuch and fuch our tranfgrefli- 
ons. And becaufe it is not eafie at all times to difcerne by the working of the 
Spiritof Adoption, the imputation of righteoufnellefrom Chrift, therefore 
hath the Lord difcu (Ted the cafes of confeience fo comfortably in Scripture, 
that if men examine themfelues before the conditions of Godspromifes,they 
may finde in diuers of them the cleare determining of their eftate. Here may 
bee iuftly taxed the groiTeouer-fightand fecuritie of many , (otherw ife the 
deare Seruants of God ) that are no better acquainted with the premifes of 
/ifovpon the crath of which depends their happinelfe, and both prefent and 
future comfort. Audlaftly , by the fameFaith, whereby the iuft are faued , 
by the fclfe fame they Jiue in the courfeof life in this world : the ground of 
his Faith for his preferuation,is the prouideoce of his God, whiles themen 
ofthis world wonderfully pleafe themfelues in facrificing to their nets, afcri- 
bing in their aftettions, the ftay of their maintenance, vnto their labour, 
friends, inheritance, &c. 

Secondly, thatthe nature ofthis Faith may yet bee further opened, the 
Parts offt muft beconfidered. Fait his eyther in the minde, or in the heart j 
and by the change of both it may be difcerned. 

Jn the minde it ftiewe* it felfein two things : Know/edge, Iud^ement. 
There is fomething in the very illumination of the Vndcrftandingof the 
Saints, which is of the nam j e of Faith. Hence it is that the Prophet Ifay faith 
of Chrift, By his knowledge he pjaHiufiife many : that is t make iuft. 


Vcr. 4. 


Judgement is either of truth or of goodneffe . 

Judgement of trmh-, is, when we giue glory fo farre forth to the way of life, 
and the meancs of Reconciliation , that our hearts be:ng conuinccd, our 
vnderftandings doe clcarely refolue, this is the way to bee happie , and 
no other." 

Judgement ofgoodnejfe, is, when we doe not oncly beleeue the Doclriue of 
happinetfetobetrueasbeforejbuttQ be the onely good tidings our hearts 
can reft vpon. 

Faith) as it (he wes it felfe in the heart, (lands in three things. 


Fiduce »r Confidence. 

Perfoafton, or Apprehenfion and application. 
\t may not be ditrembled, that there are in the world many definitions or 
defcriptions of Faith, fuch as doe not comprehend in them that only thing 
which is the chiefe ftay of thoufandi of the deare Seruants of God $ and that 
is, Defires, which may not be denied to be of the naturQof Faith, I expreffe 
my meaning thus: that when a man or woman is io farre exercifed in the 
fpirituall fcekingof the Lord his God, that he would be willing to part with 
the world, and all the things thereof, if he had them in his owne potfe/Iion, 
fo that by the Spirit and Prumifes of God h e might be allured, that the fins 
of his former life, or fuch as prefently doe burthen his Soule, wereforgiuen 
him $andrhathee might beleeue that God were now become his Godin 
Chrilh 1 would not doubr to pronouncethatthispeifon ( thus prifing re- 
miilion of finnes at this rate , that hee would fell all to buy this Pearle J did 
vndoubredJ) beleeue, nor onely becaufe it isa truth ( though aParadoxe) 
that the Defire to beleeue h> Faith : but alfo becaufe our SauiourChrift doth 
not doubttoamrmethatrhey are bletfed that hunger and thirfi after right e- 
ouf» e JJe, becaufe they fia/l be fattsfi'.d. And, to him that is a thirfi , J will gtue to 
drinke of the water of life freely. And Dauid doubteth not to hy } The Lord hea- 
reth the defires of his poore. 

Fiduce, or Confidence in the heart,is a part of Faith , and fhewes it felfe in 
this, when theSoulerefieth vpon Chrift, and the P/omifesof God , as the 
Gn\y ground of all that happinetfe whichhe muft euer get vnto himfelfe. 

Perjwafion, or an apprehending application is the lalf thing in Faith , and 
that in the beginnings of Faith is more in the power«of the Spirit then in the 
fenfe and feeling of the confeience; yet herein it appeares, that though the 
Soule be toft with many temptations , and feares , and terrors , yet more or 
/etIe,one time or other, they are m uch refreshed with a fweet ioy arifmg they 
know not how, from the very perfwafion, that they belong to God in and 
for Chrift. 

So that if wee would try ourFaith,we muft examine what Knowledge we 
haue gotten,what 1 udgement of the way of life, what Defires wee haue of re- 
miflio n of finnes, how our hearts are fetled, and what it is that fupports vs. - 

There are two Degrees of Faith, a treake Faith, zx\& afirong Faith :&weaks 
Faith is defcribed before, for all the former parts of faith* are found in the 
weakeft Faith that is: a fir ong Faith hath in h a certaine and full a durance 
of Gods fauourin remifiion of finnes, fo as doubts and fearesare (Tilled and 
oucr-come ; and fuch was the Faith of Abraham, commended R o w.41 8. 1 9. 
20.2 1. and this faith may be attained vnto by all forts of the feruants J&God, 
if they liue and may vfe the benefit of the ordinances of God $ yetagrolle 
fault in the definition ofFaith,as it is made by man> ,muft be carefully fiiun- 
ned, and that is, that they make theC-enu*,xo be a full afliirance v\ hich is one- 
ly proper to a firongFaith and is nor vfually found in the weake Faith, and 
yet thacFaith is fuch as doth iuftih'e for the prefenr, and will faue for cuer- 

D And 

Faith in the 

DcGre to be- 
leeue isof the 
natvrc of 

Tfal. 10. 17. 

The Degrees. 



The Benefit 
come by faith. 


What Faith 
fro mi. 

Juhn 12.46. 
Ifayi J. 8. 

Ms 1 j. 9. 

iTim. I- 9. 


■'■'•» j. 19. 

JLfhcf. z. 


rofc» j.i^. 


7»'M. 13. 

Of Faith. Chap. 1. 

And that we may be affe&ed with an holy defire after this necetfary grace, 
two things are further to be considered ♦ 

I The Benefits men might hane by Faith. 
% ThtwofuHefiateofthofethatwantit. 

The Benefits may be ordered into flue rankes. 

1 What Faith deliuereth vs from. 

2 What it preferues vs agatnfi , 

3 What the weakffi Faith getteth. 

4 What we might get if we labour eh for a greater growth in Faith. 

5 How it fits vsfor he aiien. 

For the firft : Faith doth deliuer vs ; 

FirftjfromthcdarkcneireandblindnefTeweeliuedin before ; whofoeuer 
heleetiethinmee fhallnot abide in darkeneffe. Wee no fooner by Faith talk of 
the Bread of life, but thevaile of ignorance , which naturally couereth all flejh, 
is torneand rent, as the Prophet Ifay fheweth notably, Ifay. 2 5. 8 

Secondly, it deliuersvs from thofewofulleuills, which as fo manyab- 
hominations,doe defile both the Vnderftanding and Affections : Faith pu- 
rifieth the heart. No wonder though men bee continually furcharged with 
euill thoughts, and mofi vile affections, and Strange euills within, feeing wee 
are fo hardly gotten to fet about the earned labour after fpirituall applicati- 
on of the.merits and righteoufnede of Chrift, which righteoufneife neuer 
can be imputed by Faith,but grace is infufed by the Spirit of Sancliflcation 
at the fame time. Neither is there any more clearer tcflimonie of the want 
ofiuftifyingFaith.thenthe continuall preuailing of euill thoughts and af- 

Thirdly, it deliuersvs from the Law, notoncly from the Ceremoniall 
I^w, and other btggerly Rudiments , but alfo from the MorallLawin two 
^Pngs onely ; firft, from the Curfe of it , which is wholy taken away by the 
^riputationof Chrifts Paflion :fecondly,fromthe/?^«?«rofit ; fothat,asit 
is commanded in the Goipell, it may* not exaft of Beleeuers an impoffibk 
perfection, but onely zOgEuangelicaflznd acceptedvprightnes : wee are not now 
vnder the Law, but vndef grace , as the Apoftle fhewes in the Epiflle to the* 
Romanes and galathians at large. And hence it is that the fame Apoftle faith, 
that the Law is not gmenvnto a righteous man, but vnto the lawlejfe and difobe- 
dient, meaning that fo long as we continue in our naturall eflate , fo long we 
haue this, as one part of our miferies, that wee are liable tothecurfesand 
impoflible exactions of the mod righteous Law , but from the timethat we 
r:e effectually called, and gathered vnto Christ, wee are not vnder the 
J. aw in thefe two refpe&s, which is an admirable mercy. 

Fourthly, Faith deliuersvs from the power of the fir ft death, being by 
Namrediadi»finnesandtreJpajfes,hauJngno more feufc of the things that 
belong vnto the Kingdome of Chtift, then a dead man in nature hath of the 
benefits of life. By the power of Faith eternal! lifeis begunne here , which is 
called while we Hue here,the life ofGrace^nd after death is (tiled by the name 
of the life of Glory. 

Laftly, it deliuers men from eternall deftruction , for Whofoeuer beleeueth 
in him, /ball not perifh. 

Thifof the firfl fort of benefits. 

Secondly, Faith hath a power toprefeme vs, and, that in three things. 

Firft, it preferues from many fearef ull fpirituall difeafes in the foule.hcnce 
; commeth that Metaphoricall fpeech of beingfoundor whole t or healthful! m the 
^faith. Hence, that he faith, Wee follow Faith vnto the conferuation of the Soule. 

Heb. 1 o. 3 9. 


Vcr. 4. 

Of Faith. 

Secondly, it preferues vs againft the vfe of ill meanes' : for , He that belee- 
ueth m.dgth not baft. Herein is a fpeciall trial! of Faith , and is a worthy te- 
fiimonic of yprightnclfe, when men can fo reft vpon God, that they will not 
be entangled with rhofe profits that either the time makes vnfeafonable, as 
the Sabbath, or the meanes make finfull, as deceipt, lying, &c. but can chear- 
fully beleeue, that the fame God that now tries him with the occalions of 
profitin fuch time and rnanner,can giuehim as much profit at alawfull time, 
and by lawfull meanes. It is mod difficult for an vnfanclified mindetofor- 
bearc either time or meanes when profit and pleafure intife. 

Laftly, how miferable is our life here many times in refpecl of the temp- 
tations with which Sathan doth fire vs? Now if there were in vsconfeiona- 
ble refpecl of certaine application of Gods fauour, there is a fecret power 
in Faith, as a Sheild, not onely to keepe off, but extinguiih the fiery darts of 
the Dwell. And the true realon why our life is continually afifaulted, and 
why the world lieth vanquished vnder a thoufand miferies, is onely be- 
caufe men doe not labour for a particular aiTurance of Go d s loue in 
Chrift, which being once had j wee ihould foone fee an happy vittorieo- 
usrthcWorldy Hellj and Death, in refpecl of the beginnings of many hea 
ucnly contentments. 

In the third place we are to confider the benefits which the weakeft Faith 
obtaineth : and they are efpecially fixe. 

Firil, it iufttfies and giues vs a portion in the moft meritorious intercefiion 
of Chrift at the right hand of God ; it is no fooner had but ic makes the Cm. 
neriuft before God : this is euery where proued. 

Secondly , it gathereth men into the famtlie of Abraham,znd that as Sonnes: 
yea, theleaft Faith makes a man blejfed with fait hfnll Abraham, fothac if 
Abrahams cafe were happy, then is euery Childe of God Co. 

Thirdly, it makes men not onely the Sonnes of Abraham , but the Somes 
of God alfo by Adoption. As many as receitted him , to them heegaue power to bee 
the Sonnes of God, etten to them that beleeue in his name. 

Fourthly, by Faith the Sonne of God, by an iuutterable prefence, doth 
dwell in the hearts of the Sonnes of men. Ephef. 3 . 1 <>♦ 

Fifr!y,thcmcane{tFaith,thatis a true Faith, doth euer come attended 
with many holy Graces : and therefore to difpute of Faith , is to dtfpute of 
Temperance, Righteouftsefe, <&c. uffisx^. 25. 

Laffly, Faith accordingto the meafure of it, is the foundation of all the 
hope that makes men happy :thereloreit is called the ground of the things 
whtch are hoped for, and the emdence ofthinos not feene. 

Fourthly, if men would labour for the increafe of Faith, and oncegeta 
certaintie concerning Gods fauour, they might euioy many bleffings more 
then they doe, euen in this life. 

Firft,it might be vnto vs according to our faith : what greater indulgence can 
be dafircd from God i 

Secondly, men might line by their Faith t that is, they might haue from 
their Faith continually arguments both of comfort and direclion, euen in 
their carriage about the things of this life. 

Thirdly ,we might haue the fenfe of peace with God, accetfe vnto Grace, 
wherein we might (land, and be filled with ioy in the hope of the glory of God to be 
rcttealedtf ea,to bemadeableto hold vp thrir heads,& reioice in *ifiiEt"u>*s,&c t 

Fourthly, there is a power in Faith to put fuch life into the facred Scrip- 
tures, that they would bQzb\tto make vs wife, eftentofalaation, 

Fiftly, how hard a thing it is for the Creature to haue accede vnto the 
Creator with any boldnelie or confidence, the lamentable experience of the 
world fhewes ;infomuch that the Apoftle faith,wee are naturally without God 

D 1 





Gal. 3.7.9. 

I»h» i, 12, 



-4tts 24. ^%. 


Hel>, II. 1, 




Meb. 2. j. 


4. J. 



■ 1 ■■•>«>• 





i Iohn 5.4. 

Rom. X. IS. 









of fuchas 
hauc not faith. 

1»w. J- ?• 



Ai4th. 13. 58. 


intheworid, able to minde any thing, and to efFccl any thing but God. But 
now this which is vnpoflible to Nature , is become poflibleto faith ; as the 
Apoftle fhewes , Ephef. 3 . 1 ft. And how vnfpeakeable a mercy it is to haue a 
comfortable communion with God, and eafie acceiTe for our prayers, the 
Saints may conceiue but not vtter. 

Sixth/, by Faith wee might be able to otter come the world ; fo as wee might 
eafily contemne the glory of earthly things, the Millions of euill examples 
and icandalls, the thoufands of temptations , allurements, diflwafiues, lets, 
and impediments, which the world cafteth in our way , and with which wee 
are ofren'entangled, infnared, and many times moft fliamefully vanquished, 
to the difhonour of God and our Religion: the wounding of our Profeflion 
and our Confciencesj&c. If men had that power of Faith which the ordi 
nances of God were able to giue; how might theyaftonifh Epicures, Papifts 
and Atheifts, which now differ little from them ? 

Seuenthly, Faith would eucn make our friendfliip and mutuall focietiea 
thoufand times more comfortable then now it is , as the A p o s t l e inti- 
mates, "Rom. l.ii. 

Eightly, by Faith wee might worke righteoufneffe , and attaineto innocen- 
cie of life, wee might receiue the Promtfes , with all thofe fweet comforts con- 
tained in them,which are matters of as great wonder, as tofnbdae Ktngdomes, 
to (top the mouthes of Lyons , (yr. 

Ninthly ,Faith wouldmake vs tOcontemne thfpleafttrestfjinne,at\d account 
afflitlion with Gods people better then perfection ofpleafnre for a fcafon, as it is ob- 
feruedin Mofes, Hebr. 1 1. whereas now euery bafe delight ; is sble tocapti- 
uate our affections, and we haue fcarfe Strength to (land againft one temp- 

Tenthly, Faith by continuance in the Word of God, would make vs free, 
eueuGods (pir$tttallfree-men , fo as wee fhould clearely feethatnonaturall 
Prentife or Bond flaue could finde fo much eafe and benefit by his releafe,as 
we might by Faith. ' 

Laftly, we might haue the cleare apprehenficn of the remiflion of all our 
finnes part, as is manifeft, Rom. ^.zs.Atls 10.43. onelyforfinnestocome, 
God giues no acquittance before there bee a debt, and the difcharge 

And as Faith furniftieth , or would furnifli men with thefe wonderfull be- 
nefits in this life, fo it prouideth an afXurance of an immortall inheritanct'va 
hcaucn for all eternitie, as thefe places (hew, Ac~ltiG.\%,lobn 6.47. i.Pet.1.9. 
z.Thef with many other. 
Thus much of the benefits by Faith. 

ObieSi. Oh, but what if men doenot beleeue ? <4»/.Firft, I might anfwere 
that it is yet a comforr,that though thoufands negleft Faith,yet the tr vnbclteje 
cannot makethe faith of God of none eff ell : though thewhole world contemne 
the do&rine of Faith, and pleafethemfelues in their fpirituall fecuritie , yet 
God knowes how to (hew mercy to his feruants that defire to beleeue in him 
andfeare before him. 

Secondly, I read in S. Marke that Christ mamailed at their vnbehefe ; 
and iuftly: they were afFeftcd with his doctrine, it was confirmed by mira- 
cles, and yet they beleeuednot:wemiferablemen area wonderment to God, 
Chrift.and Angels, and an aftoniftunent to Heauen and Earth for our incre- 
dible incredulity. 

Thirdly,! read in S. Afathew,thit hee didntt grtatworkesthere for their vn- 
beliefefake* Surely we are iuftly debarred the benefit and comfort of many of 
the workes of God, which might difcoucr the glory of his goodnelfe to vs, 
onely becaufe of our vnbeliefe. 

Fourthly, | 

Ver. 4. 


Fourthly, if the lewes wereotf of for their vnbelicfe, being natttra/i branches, 
and fuch as God had realbn to fauour as much as any people vnder the 
Sunne, how fearefull then is the cafe of many of vs, that can haue no other 
(landing then by Faith* 

Fiftly, Nothing is pure to thtvnbeleetting. 

Sixtly, If we beleeue not we cannot be eflablifbed. 

Seuenthly, if men refufe to beleeue when they haue the meanes of, Faith, 
their fentence is already gone out, He that beleeueth not is condemned already. 

Hightly , It is a matter of eafe and profit, andpleafure, toliueiniinne, 
efpccially fome (innes : but what is it to die in them I Except thatyee beleeue 
that I am hee,yeefball die myourfmnes. 

Ninthly, confider the contrary to the benefits before 5 if we get not faith, 
we abide in darkenclfe, we are vnder the rigour and curfeof the Law' 5 fubiecl 
to the dominion of heart pollutions, dead in finne, full of" fpiritualldifeafes, 
hairing to euill meanes, pierced through with fierce temptations, wicked in 
Gods account, not iuftified , neither the Seede of ^Abraham nor of G o d, 
without Chrirt, without hope of immortall bliile, without peace with 
God, comfort in afflictions, without Grace, without communion with God. 
The Scriptures (while we are in this eftate) are hut as 1 dead Letter, weeare 
eafily ouercome of the World, vneonlf ant in friendfhip , without the Co- 
uenantof Promife, entangled with euery pleafure and baite, andasBcnd 
flaues , abiding in the guilt and power of finnes pad. 

La(Yly,how fearefuil are thofe threatnings, Mark* 16. \C, Retttl.n. 8 
Heb. 3. it. 

There remaine yet foure things to bcconfidered : 
1 The Incouragements to beleeue. 
X The Lets of Faith. 

3 How Faith may be knowne. 

4 Howfarre fhort the Faith of the common Prptejlant it. 
For the firfl : we haue many incouragements to beleeue : 

Firft,becaufeweehaueaSauiour > in refpeft of merit > bothinfufFering 
and dying,ableto deliuer vsjhis Redemptinn being bothpreciotu and plentifn/1. 

Secondly, hee is ready to make Interceffion for vs , at the right hand of God, 
when we fet our felues in any meafure to feeke Gods fauour. 

Thirdly, wee haue certaine and fure ordinances , vnto w hich if wee feeke 
we may finde. 

Fourthly, what greater ioy to AngelJsor Saints, then the comming home 
of the loft Sheepe? none greater in the houfe of the Father, then the Pro 
digall Sonne returned. 

Fiftly,thereisno difficulty fo great either in refpeft of finne, or the 
meaner &c. but it hath beene ouercome by cuery one of the Saints , to (hew 
that we may be cured and get Faith. 

Sixtly, God maketh a generall Proclamation without exception of any 
in particular that will beleeue, but he may befaued. 

Seauenthly, Chrill himfelfe mod gracioufly inuites men. 

C^irtf. Oh, but he doth not call mee. Anfw. Hecals all, therefore he ex- 
cepteth not thee : but leaft men (heuld encourage them felues in finfulnes.he 
addeth a limitation, ARthat are -weary and heauy laden. If we can oncefindc 
that finne is the greateft burthen that euer our ioules bare, and that once wee 
couldcometobewtfdrjof them, we might haue comfor tin Chrift. 

ObicU. Oh, but if Iftiouldtakethatcourfe, I (hould lead a dumpifli and 
Melancholy life. Anf. Itis a falfe imputation caft vpon Religion and Chrift, 
forthepromifeis, IwiHeafe yon. 

■ObttU. Oh , but to exercifc fuch a communion with God and Chrift, 

D } re quires 

2 9 



Titus 1. 1 j. 




Iohn 8.' 24. 

The incou- 
ragements to 




Iohn 3. \6. 



59. jo. 
Ksuel. 3.18. 
Iohn j. it. 



Obitfl. . 



, -^ 



obun. 3. 



llohn j. a j, 


i.C»r. y.»« 

The !ct$ ef 
Lets in the 

K±m. 10. 

Lets in the 

Lukf 14.16. 



Chap. 1. 

requires fo many graces that I can neuer get them. Anf. Leant of mee , that 
I am lowly and me eke ; as if he fhould fay, Gctthisonegracevvhichlmy felfe 
haue laboured iR 5 and thou maid continue in the cafe and comfort once 
had from Chrift without interruption. If men full thinke this improbable, 
he wils them to put it to triall, and they fliould ccrtainely finder^/? to their 

ObieU. Ohjbuttobethusyoakedisamoftirkefome and impoffiblefer- 
ukude Anf. This he rejects as molt falfe.and faithj/fcr/yM^f is eafie, and my 
burthen light t both in refpect of the power of the meanes, and the fecret com. 
forts of God, able to fupport the Soule. 

FJghtly, we are commanded to beleeue , and therefore it is a heauy finne 

Ninthly, God doth befeech men to be reconciled. Wonder at this admira- 
ble Clemencie in our God. Nay, then'perifh and that iuftly, if fo great 
and infinite goodnellc cannot perfwade. Thefe things fhould the rather af- 
feit,ifweconfiderwhoitis,thatprocIaimeth, inuiteth, commandeth, be- 
feecheth 5 namely, God who is able to doe it, and fpeakes out of his Nature. 
If a couetous man fliould offer vs any great kindneile, wee might doubt of 
performance, becaufe it is comrade to his nature 5 but it is not fo with our 
God, his name is gracious, and his nature is to be faithfull in performance 
where he hath beene true in offer or promifing. 

Thusmuch of incouragements. 

The hindcrances of Faith follow to be considered of. The lew of Faith 
are fometimes in the Minifter, fometimes in the People. 

Minifters are guilty of the want of Faith in their Hearers : Firft, when 
they teach not at all, beczuk Faith cannot be had without hearing. Secondly, 
if wze teach not Faith, and that plainely j if they intend not thechiefeft part 
of their labours toinforme men in the doctrine of Faith ( vnder which is 
contained the whple doctrine of the Sinners conuerfion with his God ) 
though they informe manners both for Pietie and Rightcoufnefle, and 
bufie themfelucs in other contemplatiue Diuini tie, yet haue they not anfwe- 
red their Calling, but are wofull hinderances of Faith in the hearers. 

Secondly, in the People Faith is letted three wayes : 

1 By errors in their lodgements, 

2 By corrupt affections in the Heart. 

3 By certatne things that befall their Conuerfation. 

There are hue efpeciall Errors , with any of which whofocuer is infected 
Faith is letted. 

Firft, whenmenthinketheyareboundto follow their Callings, and to 
mind their worldly imployments ; and therfore cannot fpend the time about 
thinking of Sermons,&c. OurSauiour,£w£? 14. 16. in the Parable,fliowes, 
that though men giue Heauen faire words , yet they take not a courfe to get 
it : but what lets them ? Is it Whoredome, Drunkennes, Idolatry, M urther, 
breach of Sabbath, &c. No fuch matter, but onely the abufe of law full pro- 
fit and pleasures. What more lawfull then a Farme i what more honourable 
of all plcafures then Marriage ? onely obferue that the voluptuous perfon 
faith flatly, He cannot come : and the worldly man, / p ray you haue me excufed. 

Obtett, Oh, but I confetfe, it.wet e a great fault to leauc minding heauen- 
Iy things, togetfuperfluityand more thenneedes, as Farme vpon Farme. 
But I want necelTaries, if I hadbucfufflcicnt my minde fhould not bee fo 
taken vp,&c. Anf. OurSauiourfhewes that this is no fufficient excufe, by 
bringing in the man that had bought his hueyoake of Oxen, then which 
what could be more ncedfull , feeing bee could not follow his Husbandrie 
without Oxen? 


Vcr. 4. 

Of Faith. 

Secondly, a fccond Error letting Faith, is a clofc opinion of mcriti which 
ftjckcs faftin oar nature. 

Thirdly, Faith is hindered , when the minde is fore-flailed with an opini- 
on, that an outward feruing of God will ferue to bring them neere enough 
to God. If they heare Seruice and Sermons,and receiue the Sacraments &c. 
they haue donefo much a9 they thinke is enough. 

Fourthly, many therefore neuer labour to get Faith , becaufethey thinke 
itisimpoflibleto take any fuchcourfe, that they fhould get any allurance 
of the remiflion of their finnes in this life, or if it be poflible for others , yet 
it is not for them. 

Laftly, others thinkeitpoflibletobehad, and it is good to beehumbled 
fo farre as to feeke it withteares and prayers ; and they thinke they doe well 
that will not giueouer, till they haue comfort that way , but yet they thinke 
all this adoe vnnecelfary, and that they may be faued without it. 

Inthe Heart Faith is letted fiue wayes. 

Fir 0, when men nourifii the fecret euills of their hearts , both in thoughts 
and affeftions,and make not confeienceto rcpentfor them. An euill heart 
isalwaiesanvnfaithfullhcart; therefore men are exhorted to take heede of 
being hardened through the deceitfulnejfe ofjlnne. 

Secondly, Wor Mines is a great let of Faith, when men fuffer their thoughts 
and atfeclions to be continually taken vp with minding of things here be- 
low, though they cannot be charged with any great couetoufnetle. 

Thirdly, there is in mens affeftions an vnmUingneffe to part with worldly 
pleafures and delights, and they ate loath to Joofe their credit with their car- 
nallfriends, which they fay they muft doe if they take this courfe. 
Fourthly jthe world is full oi common hope and preemption of Gods mercy : 
men fay , God is mercifull , when they haue neither comfort from the Pro- 
mifesofGod,nor ground of aiTurance, norwitneiTe of thefpirit of adoption. 

Fiftly, Faith is letted , and men are kept from vfing the meanestoget 
Faith , and to feeke God while hee may be found , onely through a feare leaft 
if they fliould examine themfelues, and fearch whether they had a true faith 
or nor, they Oiould finde they had none , and then they (houldbe troubled, 
and driuen into Melancholy defpaire, &C 

Laftly, there are fome things in mens carriage which greatly let and hin- 
der Faith. 

Firft, a prophane contempt of the nerd of God, either men will not heare, or 
but by (tarts, or they attend not, or not apply it to themfelues, or not me- 
ditate of the docTrine afterwards , or not labour for the power of itinpra- 

Secondly t t he example of the multitude hinders much 1 , efpecially the ex- 
ample of wife men and great men in the world b . 

Thirdly,fome when they go about the duties of mortification and Faith, 
they arc turned offbefore they get Faith 5 either becaufe they finde hard- 
nelfeof heart, or are ouer-charged with temptations or doubts of audience 
and acceptance, and that God will neuer looke after fuch broken defires,&c. 
or elfe becaufe they haue not comfort prefently , they grow defperate and fay 
they (hall haue none at all, or elfe are vanquiflied with thoughts of A theifmc 
inieded, which many times preuailes fo ftrongly , -that they can hardly bee 
recoueredagaineto any care to labour for Faith, till either bitter croiles or 
feare of Death or Hell awaken them. 

Lafrly, flofenejfe is a great caufe of want of Faith , when people will not 
difcouer their doubts and feares, efpecially to their Paftors being wife and 
mercifull, and yet know not what to doe, and cannot get information from 
publike hearing. Here may be taken vp a iuft complaint of the ftrangenetfe 

D 4 betweene 



V(*l. jo. 

zfo 1. 

Lets in the 

Heb. j. iz. Ij. 

Lets in con- 



b /o/»»7.4J. 

to 50. 





The figrwt of 

d Malb.-^.j. 
jttti 1 5. 9. 

The defeSs 
of the com- 
mon Prote- 
ctants Faith. 

Obfcr. 1. 
Grace will be 
heard of, and 

be true Grace- 


Chap. 1. 

betwecnechcShepheardsand theFJockes : the one thinking hee hath done 
enough if he preach to them, and theother if they hearc him. 

There remaines two Vfes of this Doctrine of Faith. 

Firft, feeing there are diuers forts of Faith, and that many benefits may 
be had by a true Faith, and feeing that on theother fide, there are wofull ef- 
fects of the want of Faith, &c. It fhould teach vs to try whether weehaue 
Faith or no : and that this may be knowne, wemuft vnderftand ; 

Firft, that before Faith can be wrought, the heart mud bee mollified by the continuall dropping of the word of God, by theknow- 
ledgc of our miferie, by Legall feare, or laftly, by terrors from God. 

Secondly, before Faith can appeare, Repentance will ihew it felfe,and that 
especially in two things : 

Firft in godly Sorrow for finne paft. 

Secondly, in the change of the thoughts, affections and life. 

Asfor godly Sorrow,it may not be decied,butthatit may be without ter- 
rours in fome , but neuer fo eafie in any , but thefe three things are true : 
1 . That they grieue becaufe they cannot grieue. 2 . They hate their fpcciall 
finnes. 3 . They reforme both inwardly and outwardly. 

Thirdly, Faith,after the fofrningof theheart and Repentance , fliewes it 
felfe in fixe things: Fir ft,in an honourable opinion ready to beheue all the word 
of god, though it makeneuer fo muchagainft our pleafure or profit. Se- 
condly, by the Combate betweenc the flefh and fpirit. Thirdly , by the boly 
Defires after remiffion of finnes, and holinefleof life, witnefted by conftant 
Prayers, and diligent Vfe of the roeanes. Fourthlyjby a fixed Refofotion, re. 
pofedvpon the way ofGod, though they finde not comfort prefently. Fift- 
ly, bytheforfakingoftheworld, and pleafures of finne c . Laftly, by the 
purging outof the euills of thethoughts and affections d . As for Ioy, Peace, 
ThankefulneiTe, Admiration, Loue, and defire to conuert others, &c. they 
belong to Faith growne, not foapparantly to Faith begunne. 

Laftly, here might iuftly be taxed the defects and wants that are found in 
the common Proteftanr. The Faith of the Proteftant at large, is faulrie: 
Firft, becaufe hee knowes no timecf fpirituall birth , and yet he can tell to a 
day when he was borne in nature. Secondly,they fceke not vnto the meanes 
fpirituall to get Faith. Thirdly ,they reft in other things in ftead of Faiih, as 
Knowledge,Hope,&c.FourthIy, their Faithis commonly either Hiftoricall 
or Temporarie; for either it is enough to beleeue that Chrift died for Tin- 
ners, or elfeif they beleeue the Articles of the Crecdetobetrue, and bee no 
Papifls, but found in the matter of Iuftification, andreceiuethe Sacrament, 
efpecially when they are licke, all is well, or if they beleeue the word of God 
to be true,or efpecially if they can be willing to heare Sermons, &C Fiftly , 
they regard not Gods promifes to apply them , nor to liue by Faith , they 
hold both to be abfurd. Sixth/, they want the judgement that Diuines call 
the iudgement ef goodneffe. Laftly, they doe not bcleeuethac application is of 
the nature of Faith. 

Heard of.] In that their graces are heard of, and by fcuerall relation the 
fanaeof them 1 is fpread, foure things may be obferued. 

1 It is hard to haue any fauing grace, but it will bee pcrceiucd and obfer- 
ued, and that for diuers caufes : 

Firft, Grace cannot be without fruit externall, and by their fruit e jee /ball 
kttow them. 

Secondly, God doth not ordinarily giue fauing Grace, but it is gotten in 
or after fome great affliction. A man may get much generallknowledge,and 
goefarre in a temporary Faith, without any great painc or pcrplexitic, but 
thepainesof trauaile do vfually accompany the birth of any fauing Grace. 



W t heard of your bath. 

Ney ther is there any {uch hearkening after a childe borne in nature, as there 
is after an arrlided confcience now ready to bee deliuered of any cternall 

Thirdly, Grace cannot be receiued but it workes a great change and alte- 
ration of difpofition and praftifc, of affe<5tion and carriage, it will worke an 
alteration generall, inward and outward. Now all this ftirre in reforming is 
lyablc to obferuation. 

Fourthly, the Diuell vfually lieth (till whiles men pleafe themfelueswith 
the effects of Hifloricad and Temporary Faith, becaufe they feed prefumption; 
but fo foone as lufttfying Faith is got in the lead meafure , and workes by pu- 
rifying both the heart and life from beloued finnes (though it worke neuer 
fo weakely ) hebeftirres himfelfe and his agents by carnall counfell , tempta- 
tions, reprochesj (landers, difficulties} and a thoufand deuifes , to make this 
birth painfull, and if it were poflible, abortwe : the Flelh boyles , the Diuell 
darts fire by injection, the World hatefully purfues and wonders at the fud- 
daine reftraint and retyring, if Men runne not into the fame exceffe of riot. Hee 
that reflraineth himfelfe fiom euifl maketh himfelfe a prey. 

Laftly, the Graces ofGod are like Lampes on ahillinadarkenight, and 
like finning Pearles, and therefore cannot be hid. 

I^isjfjrft, for confutation of their refolution that will ferueGod, but it 
mull be fecretly $ they will be llncere , but they like not to doe it fo as euery 
body may note them; they will goe to heauen, butforeafe, it mud bee in a 
fether-bed, and for clofenelfeitmuftbe out of their Clofets : thefe men 
meane to (kale their paifages 5 and thefe kinde of people commonly thinke, 
that the true caufe why others are fo talked of, is, their indifcretion, and 
rafhandneedletfethruitingout of themfelucs into obferuation ; but in the 
whole bufinelTe they deceiue tbemfelues : for it is not poflible to befriends 
with God and the World ; to haue God, his Word , People , and Spirit, to 
witnelfe to v?, and to haue the World to praife and applaud vs. A nd for In- 
dtfcrcthny it is a prejudice let fall by the Diuell, and taken vp by carnall men 
without confidering that reproachfull obferuation hath beene the lot of the 
wifeft and holieftSaints that euerliued 5 yea the portion of the Prince of the 
Saints. Secondly, it may be an eipeciall comfort to all the Seruants of God, 
that finde their names encountred with ftrange reports , and the World fo- 
daioely bent againfl: them round about (when yet many times they rather 
finde purpofes then praft ifes of Grace ) I fay , they may gather comforts di- 
uerfly : firft, it is the portion of all Gods people: fecondly , it is a figncthey 
are now no more carnall perfons j for, if they were of the world , the JVorld 
would not thiu hate hit owne : thirdly, their praifes are with the Saints , and as 
now they tafte of the cup of their affliction , fo they (hall reape the incom- 
parable priuiledges of their communion. 

A Quem'on in the fecond place may be propounded: and that is how their 
Faith can be heard of? feeing it is an inward Grace , how it can fo outwardly 
be knownef Anfw. Faith in it felfe hidden and fecret, doth in people conuer- 
ted,makcitfelfeknownebycertainedemonftratiuee(FecT-sofit, as by Con- 
feffion in time of perfecution, when the defence of the truth in any part of it 
is required 5 by conftant Pr<?/<fj^<w,notwithftandingthefcornes anddifgraces 
of the World 5 by Vtttorie oner the World , when men retire thcmfelues , and 
will not Iiue by example, contemne all earrhly vanities , and vfe the world as 
if they vfed it nor j by their lone to the word, of God more then their appointed 
food j by the reformation of their owne liues ; by the exercife of Faith in their 
c4//u»w,nothaftingtovfeillandvnlawfuIl meanes, not facrificing to their 
ownenets ; and laftly, by their hue to Gods people. 

Seeing Grace and Fame are companions, wee may learne that the fureft 



lohn 1 6. 
Ef*y 59. 1 J. 



not the caufe 
oftht reproa- 
ches and tiou- 
bles of true 


in 7. 7. 


Faith makes it 
felfe knowne 
diuers waies. 


The fureft 
way to get 
credit is to 
get Grace. 
P hili f. .-4.- J. 


Trait. 1$, 1. 

A finfull pet- 
fon is a fliame- 





It is not jI- 
waics yaine- 
gloiy:© feeke 
Moth. f , 
Foore tilings 
make glory 

John 1. 1 j. 

Lone it a vice 

three waics. 




way to get a good name, is to get Grace : for then their names are written in 
Hearten : they are knownc of Angells, the/ are imprinted in the hearts of 
Gods people. A good man honouretb them tbatfeare God : And Dauid faith, 
Tbej are the onely excellent ones, and all his deltght u in them : And of the fame 
minde is Salomon ,euen of thepoorc Childeof God , Prcu, 1 9. 1. Yea, they 
haue a name in the very confeience of wicked men,yea,their very enemies : 
which appeares in this, that they fpend more thoughts about them then the 
greateft Potentate,acd would gladly die their death ; yea , a faithfull man is 
honoured when he feemes contemned. And on the other fide, a wicked 
man iseuer at the greateft in his owne eyes , and is not able toconceiue, that 
they that fo much depend vpon him, and crouch to him , fhould contemne 
him, as certainly they doe: for euery finfull perfon is a ftiamcfull and vile 
perfon Yea, fo foueraign e and furc a rneanes is Grace for the attayning of a 
good name, that it cauleth the ftaines and blcmifhes of former infamous 
linnei to be blotted out. When God takes array fane in the Soule , bee wtfl takf 
away rebuke from the name. And this, God ( (hat hath the hearts of all men in 
his hands) workes both wonderfully and fecrerly. Who doth not honour 
DamdfPeter, L^fmgdalene, and Tart, nocwithflandicg their great linnes and 
faults r 

The Iaft thing here to be inquired after is, whether it be not Vaine-glery to 
feeke fame and eftimarion-, and robe heard of amongft men. Anf. Itisnot 
(imply a finne to feeke an honeft report amengft men 5 let them contemne 
their names that meane to bee allowed to liue in prefumptuous finne : A 
good name is better then riches. And Chrilt commandeth that our light fhould 
fhine that men might fee our good works. And the Apoftle wils them to hold forth 
the light of the -word of truth in the tniddefi of a crocked and froward generation. 
But glory is then vaine, firftj when it is fought in vame things : fecondly, when 
men feeke praife for the fhew of thatthat is not : thirdly, when they make it 
the chiefe end of their actions '.fourthly, when it makes men proudeand 
vicious : otherwife it is an honeft ioy that comes of a good name , and a rca- 
fon to beare many crofles in other things patiently, where men may fupport 
themielue* with this comfort of a good Name. 

And of your Lone to all Saints, 

Hitherto otFaithyby which wee embrace C h R i s t , the head. Now it 
remainesthat I enrreateof Loue,by which we embrace the Saints, 
the members. By the one wee are ioyned to Chrift, by the other to the mem- 
bers of Chri ft. 

Louc is either in God, or in man: In God it is an Attribute : in man an 
Affection, or a quality in the affection. 

Loue, in man, is either a vice or a grace Itisavice, when it isfetvpona 
wrong obiect, or is difordered, and that three wayes ; firft, when wee loue 
things ^w/rtn^Z/asSinne 5 fecondly, when wee loue things lawfully but too 
much, as the World ; thirdly, when Loueis turned into Luft , and fo is the 
mother of Fornication, Adultery, Inceft , and fuch like. 

As Loue is a grace ( for I omit bare naturall affections ) It is onely in the 
Saints, and fo they loue, firft, God and Chiift , as the fountaines of all Na. 
turall and Supernaturall bleflings : fecondly , they loue the meanes of com- 
munion with God and Chrift, and thus they loue the word of God, Pfalme 1. 1. 
audthus they hue t he fecond appearingof Chrifi. l.Ttm.4- 8. thirdly, they loue 
mar, and fo their loue is cither to all men, to their enemies', or to the Saints. 

Concerning this loue to Gods children, if the coherence and the general! 



Of Lone. 


confideration of the words beobferued, feauen things may be noted ; firft, 
chat the louc to Gods children, is agracefupcrnaturalj as well as tmh^Hereby 
we k»ow thattve aretranjlated from death to life, becaufe wee loue the brethren. 
And againe, Let vsioue one another '^ferloue commeth of 'God , andeuery one that 
lotteth is borne of God. Hence it is called. The hue that God hath in vs. iYea it is 
deriued from that precious loue wherewith God toned Chrifl. 

Secondly, wemuftfirft be ioyned to Chrift by faith, before wefc^an get 
any fandified arTeclion to man; all humane afFedions in carnall men want 
their true comfort,profit, and conftancie , 'becaufe they are not fealoncd by 
faith in God j till a man doe labour for bis owne reconciliation with God, he 
canncuergetafoundaffedionto Gods children, nor reape the heauenly 
priuiledges of comm union with Saints. 

Thirdly, to loue Gods children for any other refpeds, then becaufe they 
areSaints,isameereiNaturallarFedion , not a Spiricuall grace j a wicked 
man may loue a childeof God, for his profit, pleafure^or credit fake, for his 
company fake, or for his amiable qualities, in conuerfing, and fuch like : but 
tnc right loue, is to fane them, as they are fandified , as they are begotten of God, 
and for Spiritual! relpeds, and thus hee that giucth aDi/ciple a cxp of co/d wa- 
ter, in the name of a Dtfciple^fyallnot looje his reward. 

Fourthly, nothing can m^ke more to the praiie and credit of men then 
faith and loue, thehigheft praiie of a mans good eftateii to bee able to fhew 
that he beleeueth his owne reconciliation with God,and thatheloueth Gods 
children; He doth not fay he was glad at heart when he heard of their riches, 
honours, &c. But when hee heard of their lone to the Saints , and their faith 
inChrift. The good ty dings of the faith and loue in the Thfjfalonians was a 
great confolation to Paul in his affliction, and allhisneceffities. No better 
newes can be brought him, and therefore hee prayes theLordtoincreafe 
them, not in riches and the pleaf ures of this life , but to make them afattml in 
lone one to another. 

Fiftly, whofoeuer doth adually belceue, doth adually loue, they are in- 
feparable companions ;F*« 6 a^n^i^y/pa? .- Hence hewiflieththepeople 
not barely loue, but louevith faith : (o as commonly they are together in the 
fame degrees alfo : If no faith, no Joue ; if a (Lew of faith, but a (hew of loue, 
if a purpofe of iaith,but a purpofe of loue , if a weake faith, a weake loue ; if 
an interrupted faith, an interrupted loue; if often at oddes with God, of- 
ten at i3rres with men, they are begorien by the fame feede, giuen by the 
fame God, receiued by the fame Saints, and lodged in the fame heart. 

Sixtly,thereisnohopeof heauen, if no loue to the brethren ; Hee that 
faith he is in the light, and hateth his brot hcrjs in darkeneffe vnttll this time. And, 
Whofoeuer hateth his brother \is a man flayer : And we know thatwa man-flayer 
hath eterna'llife. 

Seuenthlyandlaftly,hethatIoues oneSaint rruely, louesany Saint; and 
therefbretheApoftlein the praifeof their loue commendeth it, for thatit 
wastowards<*/?^vy4/»w.-tohaueGod-.children/Mr^<fifi? ofperfons, is not 
to refped them at all aright ; he that cannot loue grace any where, loues not 
anyifor grace. 

The vfes of all thefe obferuations briefly follow; fir(t,heereis reproofe s and 
that firft of fuch wicked wretches as can loue any but the Saints ; thefe arc in 
a wofull and damnable cafe, whaHoeuer their eftate be in the world ; fceond- 
ly,of fuch as allow themfelues liberty to hold Godschildren in fufpence,they 
do not hate them,but yet they will be better aduifed before they betoo for- 
wards to ioyne themfelues with them : But let thefe be aifured, that till they 
be loued, God will not beloued. 

Secondly, heere we may make triall by our Loueto Gods children , both 



loue y. things 
may be noted 
from the co- 
Obferuat. \ . 
i John 3.14. 
I lohn 4, 7. 
1 John 4. j 6, 
lohn 17.16. 

Ob fern at. i. 

Obferuat 3. 


S I. 

Math. 10.4I. 



Obferuat. 5. 

Galci. J . 6. 


1 77m. 1. 14. 

Obfemat. 6. 

I M» J.9.10. 
I lohn j. 16. 



\ him J. 1. 



What thing* 
ought to be in 
oar loue. 
Semen things 
ought to be 
(hewed incur 
Bjnt, it. I J. 


Wicked hof- 


Worses of 

Xsm ii !;, 

Ituit If. l6. 
Ih4> *,$%* 

I Cor t. j-8. 
I T»'w.6.l8, 1$ 



Of Low. Chap. i. 

of our faith and hopt# y as alfo of our loueto God $ and laftly, the manner of 
our arTeftionw*. for what wee loue other. For naturall afleftion hath his 
natural! rewards :Laftly,thcdoftrineof loue is a comfort twowaies, firft, 
if thou beginneto louc Gods children, it is a comfortable figne thou art not 
without loue to Godj and faith in Cbrift : fecondly , it is a comfort againft 
flandcrs,reproches,and moleftations from wicked men ; thou haft as much 
creditwith them as God : if they loued God , they would loue thee. It is a 
great comfort when a mans enemies be enemies to Religion , finceririe, and 
holincife of life. 

Thus farreoflouc in generall} In particular I propound foure things to 
be further confidered: fir(t,the nature of this grace : fecondly, the rea!ons 
to perfwade vs to the confcionablc exercife of it 5 thirdly , the helps to fur- 
ther vs : and laftly , what detc&s are in the loue the world commonly 
boafteth of. 

For the firft, that the Natureof this facrcd grace may bee the better con- 
cciued,two things would be weighed ; firft, what things ought to be found 
in our loue j fecondly, in what manner loue is to be expreifed. 

And for the former of thefe two, true Ghriftian loue hath in it thefe feuen 
graces or duties: &i\\,Vprightneffe\n our owne things, both in refoediof 
'Right and Truth : fecondly, Peaceablcnes in the quiet order of our conuer- 
fation: thirdly, Curtejie inn ecdefull and loulng complements : fourthly, 
Tendemes in the things that befall others, fo as wee can rcioyce for them as 
for our felues : fiftly, Liberalise : fixtly , Society : feuenthly , Clemencie .« Con- 
cerning thefe three lalt duties or branches of Loue, it will bee expedient to 
addc fomething for further explication of them. 

Dberalitie is required, and it ftandeth of two mainc branches ; firft, Hofpi- 
ta/itte,andthenthcrp»rkes of mercy, blofph&litk is required in thefe places, 
Rem. it. 13. i.Tww.}.*. i. Pa. 4. y,Heb. 13.2. Butthisdutie ftandsnot 
in the entertainment of drunkards, and vicious perfons , or in keeping open 
houfc for gaming and fuch lewd fportsand diforders, or in feafting of car- 
nall men : for this is fo farrefrom being the praifeof great men, as it is a moft 
fliamefull abufe, and one of the crying finnes of a Land , able to pull dou ne 
the curie of God vponfuchhoufes,andfuch houfe-keeping ; but Holpitali- 
tie (iznds in the kinde entertainment of Grangers that are in want, Heb. 1 3 . z. 
andinwclcommingofthepoore, that are in diftrelfes : and laftly, in the 
friendly, and Chrillian, andmutuall exercife of Loue, in inuiting of Gods 
children to our houles or tables. 

Workes of mercy are the fecond branch , and thofe are required of vs as 
the needful! duties of our Loue: and thefe workes are either in temporall 
things, and fo are Almcfdeedesjor in fpirituall things. Louemuftftiewit 
felfe in Almef-deedes, that is, in dtftributtng to the neceffittes of the Saints : in re- 
lieningthofe that areimpouertfied and fallen into decay, by fitting or lending, 
though they (hould not bepaideagaine, vpon thehopc of a reward inhea- 
uen; and this to be done both to our power and without compulfion , for 
that will Pnew the naturalnejfe of our Lone. Thus being ready to distribute and 
commumcate } men may lay vp injforejor themfelues a good foundation againft the 
time tc ame : and that that is well giuen will be a greater helpe in time of need, 
then that that is fparcd and kept. 

There are workes of mercy alfo in fpirituall companion oucr thefoules 
of men : and thus the poore may be mctcifull to the rich, towtt, in labouring 
to winnethemto religion and linceritie,inpraying,admonition,incoarage- 
ments,and fuch like nccdrull duties .-and thefe arc the beft workes of mercy 
that we can doe for others, whom we loue or pittic. 

Thus of Liberality, another thing required vnto the exercife of Chriftian 



Of Loue. 


I .'Pet- z: 17. 
l{.em: 12: »i. 

Vhillp: I . J. 

Genef.i 3.1S. 
K?>». 14. I j. 

I Cor. 

Loue, is Societie : 1 1 is not enough to wifh well to the Saints , or falute them 
kindeIy,or relieuethem according to their occasions, but we muftconuerfc 
louingly and daily with them,make them our delight, company with them, 
and in all t hemutuall duties offellowfoip m the Gofpellto folacethem , and our 
felues with them: This is that that Peter requires, when hee chargeth that 
we fhould lone brothclyfellowfhip .- wc fhould not Hue like Stoikes, without all 
fociety $ nor like prophane men, in wicked fociety , but wee mould both in- 
tertaine a brotherly fellowfhip, that is, fociety with the brethren , and loue it 
r 00. This was their praife in the primitiue times ; that they continuedin the A- 
poflles doilrine, and mfellorvfbip and breakingof bread andprayers, making con- 
science, afwell of Chriftian fociety , as of hearing , praying, andreceiuing 
the Sacraments. 

The holy Apoftle Saint PaulblelTeth God for the Pbtlippians, that they 
didnotonelymakeconfcienceof receiuing the Gofpell, but alfo of fellow- 
fhip in the Gofpeil, and that from the very firft beginning 6 f their entrance in- 
to Religion. This was the comfort of their loue , and feliowfhippe of the 

Thelaft dune of loue is Clemencie , and this ftands in the right framing 
of our felues in refpe&of others: and vnto the pradiie of clemencie, diuers 
thing 1 ; are required of vs. 

Fir(r,tocouer the faults of others Lone coptereth the multitude of f.nnes -. 
Secondly, to auoyde the occalions of Ihrringthe infirmities at others. And 
heere we are bound toforbeareour libeitie in indifferent things, rather than 
we fhould offend our brother: If thy brother be grieued for thy meat e ,nowiralke[i 
thou not charitably .- It is to be obferued, that he faith, thy brother : for it mat- 
ters not for the cauel Is and reproaches of idolatrous and fuperftitious per- 
r ons that neuer regarded the fincerity of the Gofpell: Thirdly, to take things 
in the beft part, Loue beheueth all things, it hopeth allthmgi : Fourthly, in out 
anger both to be fliort ( Let not theSmnego downe vpon your wrath ) and al- 
io to be more grieued for their finne with whom weeaaangricthen kindled 
againft their persons 5 as it is faid of our Sauiour , Hee^ looked roundabout vp- 
oa themangerly, mourning for the hardneffe of their hearts : Fiftlv, to appeafe 
the anger of others ; and that either by foft anfrveres ; *or by parting with our 
owne right 5 or by ouercommiug euillwith goodnejfe. 

Laftly, clemency ftands in the forgiuing oftrefpafTes done againfl: vs 5 Be 
tender hearted^ forgiuing one another ', euen as Cjodfor Chrift bisfa^f forgaueyou : 
So that vnto Chriftian loue,isrequifite a peacsable,curteousand tender car- 
riage, hofpiralitie and a Iiberall diflributing to their wants , both in tempo- 
rail and fpirituall things, a couering of their faults, auoiding of occafions 
offcnndall,alouingcompofingof our felues in matters of wrong, and a 
dai'v and cheerefullairociation with them. 

Thusfarreof the gratious branches of Chriftian Loue. Now the man 
ner how wee fhould loue Gods children, is to bee confidered : firft in gene- 
rall, we fhould loue then asourfelues : and therefore in all our dealings to doe 
ai wee would bee done by : wee are to loue man in meafure , viz, as our felues, 
but God aboue meafure. But to confidcr of the manner of our loue more 
fpecially, the particulars may bee referred to the foure heades mentioned 
1 Pet. t. % t. Firft, wee muft loue brotherly ^tim. is, notasweloueourbeafls, 
orasweeloueftrangers, or as wee loue our enemies, but as wee would loue 
our deareft naturall brother, with all tendernelle and na*uralneile of our af- 
fe<5Hon : .Secondly, wee muft loue without faming , without hypocriiic : and 1 aMwmfm 
this is explicated to bee not in word and tongue , but in deedes and inthetruth: | ^om.ix.9 
not onely, truely, for it cannot bee a true loue vnlefte it arife from a hoi) 
agreement in the truth : Thirdly, it mutt beewith a pure heart , and then 

E we 

1 j.- 7. 


Marfy J.' I. 

'Pro: 1 5.-i. 
I Cor: 6, 7. 
Cen: 13.8:6. 

£/>/*/} 4/31. 

Math: 19: iq. 

Foure things 
in the manner 
of our loue. 

1 Iehn 7. li. 


Tbil. I. 5. 

I Corinth.^ 2 1 . 
I Cor. 1 j .4.5. 

I Corinth. 13,7. 

a J>ro». 3.48. 
c He6. tf. 10. 
d iftr. 9.I7. 
c Galat. J. I j. 

Mi*//. 24. 

From exam. 

1 Jo/;. 4.9.10. 


I 7»/n 3.16. 

From Com- 


0/ Lo«e. 


wclouewith a pure heart, rlrft, when our affection is grounded vpon know- 
ledge and iudgement ;fecondly, when it is cxprelfed in a Spirit of meckeneire: 
Thirdly, when it is free from wrath or aptnelfe to be offended , from enuie, 
from pride, and fwelling and boafting, from felfe loue, when men feeke not 
their owne things, and from euiSfuJpittons : Fourthly , when it is exercifed in 
holy things, foas no affection can make vs reioyce in the wickednetie of 
them we loue : Fifrly, when it is manifefted in longfuffering , and allfujfering, 
when we beleeue \ all things, and hope all things. 

Laflly,wcemuftloue/<T*<f»r/)r ; and this hath in it Speeding (fe, a Dili- 
gence h , ( called Labour in loue c ) Cbeerefulnejfe d , Earne/lnefe and heate of 
affection ( and this is to follow after Loue* , and to the end it is without in- 
terruption f . 

Now, becaufethefearethelaft daies, wherein the mod haue no Chri- 
ftianLoue at all, and many haue loft the affection they had -, <o as their 
Loue is grow necolde, and the molt euen of the children of G o d in all 
places are exceedingly wanting to their owne comfort and fpiiituall con- 
tent, intheneglect of the duties of Loue one ro another, but efpecially 
in the duties of a holy fellowship, and mutuall focietie in che G o s i» e l l, 
and the rules of Clemencie: and that men might bee kindled with fome 
fparkcsof defi re ^rf^w^f^friwir, and gaine the comforts they haue loft, 
and feeke the bleflings of G o d in a holy .Societie, 1 haue thought good 
in the fecond place to propound out of the Scriptures CMotiues , as they lie 
heere and there fcattered in the holy Writings , to incite and perfwade all 
forts of men, efpecially Profef fours, to a more confcionable refped of this 
mutuall loue. 

The firft Motiue may be taken from Example, and that both of God 
andCHRi s t 5 God made his infinite Loue apparant to vs in that hee fent 
his onely begotten Sonne into the world, that wee might beleeue in htm, and hee 
might bee a reconciliationfor ourjinnes, and therefore ought wcetoloue one an- 
other, yea fo to hue one another. Shall the mod high God fallen his loue 
vpon vs,that arc fo many thoufand degrees belo/; him $ and (hall nor wee 
loue them thatare our equalls, both in Creation and Regeneration } Shall 
the Lord be contented to refpect with an appearing loue.and (hail we thinke 
it enough to carry good affections to our brethren, without manifestati- 
on ofthe outward fignes and pledges of it ? Was met e nothing fodearevn- 
toG o d as his Sonne, and did hee giue vs his Sonne alfo to alfure vs of 
his loue; and (hall the loue of the Saints be euerby vs any more accounted 
a burthenfome and coftly loue ! Hath God fent his Sonne, out of heauen in- 
to the world, and fhall we (lie our felues vp , and not daily runne into the 
company of the members of C h r i s t i Was Christ fent that wee 
might haue the life of Grace in holy and heauenly and myfticall vnion, and 
(hall not wee as fellow- members in all the duties of a Chriftian focietie (lirre 
vp, nourifli, and increafe that life fo giuen i 

As Sinceritie is the life of Religion, fo Society is the life ofSiuceritie.Was Chrift 
giuen a reconciliation for our (innes , and (hall not uee ftriue to ouercome 
one another in the religious temper of our affections , and the free and wil- 
ling couering or forgiuingoftrefpallesand wrongs r Our Head, ourSa- 
uiour,our Lord, our Prophet, our Pried, our King ( that wee might per- 
ceiuehis loue )laid downehis life for w; and fhould not wee imitate fo in- 
comparable an example, though it were to lay downe our Hues one for ano- 

The fecond Motiue is,from Commandement : it is not a thing arbitrarie for 
vs to loue our brethren as is before expretled. Curtefie,peaceaplenes, iibera- 
li t ie,foc icty and clemency , are not things we may (hew , or not (hew, at our 


Ver. 4» 


pleafures, but they are neceiraric 3 i uch as if they be wanting, a fin is commit- 
ted,nay grieuous iins,euecagainftthe commandement of Chri(\,loh. 13.^/ 
If aid to the J ewes, whither I go can ye not come,fo tojou alfo I fay now, a new com- 
mnndement gine I you, that je htie one another , euen as 1 louedyou. Hee fhewes 
here, that whereas they might begrieued that they fbould Joofe Chrifts bo- 
dily prefence, he had appointed them a courfe for their folace , and that was 
infteadof Chrift, as fellow-members in Chrifts abfence in the world,to ftriue 
by all meancs to delight themfelues in louing fociety one with another. And 
this Commandement he calls a new Commandement, not in refpecl: of the 
matter of the duty} for that was alwaies required, but in refpedt of the forme 
of obferuing it ; for the old generall rule was,That thoujbouldeft hue thy neigh- 
bour as thy felfe : but now that forme (asl haue louedyou) hath in it fomrhing 
that is more expre(Te,and for the incomparable fufficiencie of the prcfident, 
is matchlelfe, and more full of incitations to fire affecTion. Againe, the per- 
fon that giues it,and the time, is to be confidered :; / now gtue this commande- 
ment. Men are vfed, that haue any fparks of good nature in the : i,ro remem- 
ber, and carefully to obferue the laft words of their dying friends, efpeci- 
ally if they charge not many things. Why, thefeare the lair words of ChFift ; 
the night before his death; euen this one thing hee dorh efpecially charge 
vpon vs : Namely, while we abide in this flelh , and are hated of thK world, 
and want thofeglorious refrefhings would come by the prefence of Chrift, 
to vnite our ferues in a holy bond of peace and hue, to be kept and ttrengihned 
by mutuallindeauor sin the performance of all the duties of holy affertion, 
& that rill Chrift fhall gather vs vnto the glory that he hath with the Father. 

The third Motiue may be taken from the benefices that may be gotten by 
loue.- and thefe arediuers* 

Firft, there is much comfort in lone .-the Lord doth vfually and gracioufly 
water the fociety, conferences, prayers and other duties performed mutu- 
ally by the Saints, with the deaws of many fweet and glorious refrefhings, 
by which they are daily excited, inflamed,andincouraged to a holy conten 
tation in godlineffe. 

Secondly, Loue is the fulfilling of the Law i not onely all the duties belong- 
ing to humane focieties (of which he there intreates) are comprehended vn- 
der loue, as by that great band that tyethall eftates and degrees $ but aifo, is 
the fulfilling of the Law by effecl: 5 in that, firft it caufeth aftinence from do- 
ing euill to our neighbour : Secondly, it caufeth men tomakeconfeience 
of fulfilling the Law, and that which is there generally fpoken if it be appli- 
ed to the loue of the Saints may haue hisfpeciall truth in this , that thereis 
nothing in outward things doth more fire the heart of a man to the loue of, 
and labour after a godly life, then a daily louing focietiewith Gods chil- 
dren, in whom we fee godlineffe, euen in anexperimentall knowledge , not 
layd before vs in precept, but delcribed vnto v ■ in pra&ife, with the rewards 
and fruits of it. Yea loue may be faid to be the filling vp of the Law^s the word 
feemeth to import in this, that it clotheth the duties of the Law, with the 
glory of a due manner, and feateth them vpon their duefubiefls,with thevn- 
wearied labours of conftant well-doing. 

Thirdly, the due performance, and daily exertife of the mutuall duties of 
loue, would be a great teftimonie and witnede vnto vs for the fatisfying of 
our confeiences in the knowledge of fuch great things, as otherwife are ex- 
ceeding hard to be knowne, as firft it is not euery bodies cafe to haue the 
Spirit of grace, or when they haue it to difcerne it, yet by this loue it may 
bedifcerned,foritisoneof the infeparable fruits of the fpirit : Secondly, 
many men follow not Chrift at all, and among the followers of Chrift a 
great nurnberarc not true Difciples ♦ Now by hue may all men know that we are 

E z Chrifts 




From profit. 
Vhilif, 2.1. 

Rom. 1 j. 10. 
How Loue is 
the fulfilling 
of the Law. 

■nkrtf atpum 

lohn 13.14* 


Iohn j. 


I Uhn4.11. 

£/>/*/. 4. 1.4. 
lloknj. 14. 

Zfffc. 1. 14. 



Math 14. 3. 

ihhn^. 17. 


From the mi- 
feric of fuch as 
louc not 
Gods chil- 

llthn 3,1 J. 
Zph*f,}. 17. 

Mfhtf. 4. I*. 


Of Lorn. 


p. 1. 

Chrifis difciples : Thirdly, *&«■ wmk*V bloweth where it lifietb : And , that which 
it borne oftheflefb isfiejh : and therefore great M afters in Ifraell and Teachers 
of other men may be ignorant of regeneration 5 yet thereby may weekjtow 
that we are borne ofCjod,anddoerightly know God,ifwetoue one another. 

Fourthly, if wee would fcke God to finde him 5 behold, If wee go to the 
Eafi, hee is not there : ifto the IVefi, yet wee cannot fere erne him, if to the North 
where he worketh^yet wee cannot fee him : he will hide himfelfe in the Southland we 
cannot behold him : How much more is the way of God in the heart of man 
vnfearchable i And yet though noman hathfeene Godat any time- } i( we hue one 
another, God dwelleth in vs. 

Fiftly, the ele&ion of man before time, is like a bottomleire gulfc, and the 
making of man blamelejje and holy in heauen is a dreadfull mylterie , and yet 
thofe two glorious branches , whereof thone fprowts foorth euen beyond 
time, and tnother reacheth vp to heauen, nay into heauen -, are both iaftned 
vpon this ftocke of loue in refpecT: of one way and manner of comming 
to know them. 

To conclude, Saluation it felfe, euen our owne faluation isknowneby 
the loue to the brethren, as is cleare 1. John 3. 14. and in diuers other places 
of that Epiftle. 

h^Hly pthe day of the Lord is a terrible day, a day of trouble and heauines : the 
fir on? heartedmanfhaU then cr'te bitterly : then the heauens being on firefiatl bee 
dijfoluedandpajfe away with a nojfe , and, the elements {ball melt with heate ; the 
Lord himfelfe fballdejcend from heauen with a fbowt , and with the voice of the 
Archange&s, and with the trumpet of God : then /ball all the kindreds of the earth 
mourne, and they fhall fee the Son of man come in the cloudes of heauen with power 
and great glory. And who fliall be able to ftand in that great and fearef ull day? 
euen all fuch as hauefinifhed their courfein the loue of God and his chil- 
dren 5 as certainely as we now finde loue in our hearts, fofurely (hall we haue 
boldneffe in the day ofiudgement. 

The fourth Motiucmay betaken from the miferable Rate of fuch as finde 
not in thcmfelues the loue of Gods children; Firft, it is a palpable ligne they 
abidefiillindarknefejznd vnder the bondage of the firft death : and in dan- 
ger of the fecond death. 

Sccondly,a man can neucr enter into the kingdome of Heauen without 
it jforcucrymancanfay , a murthercr fliall not be faued (lb continuing: ) 
Now it is certaine, God hates a man that loues not his children afwell as hee 
doth murtherers 5 he that losteth not hit brother , is a man- flayer , and wee know 
that no man- flayer can inherit eternaU life. 

Thirdly, till we loue Gods children, wecanneuer know what the length, 
breadth and depth of the loue of god and Chrifl is to vs. God ftiewes not his loue 
to vs till we (hew our loue to the Saints; Laftly, for want of loue in the heart, 
and the duties of loue in conuerfation,the mylHcall body of Chrifl: is excee- 
dingly hindered from growing,both in the beauty and glory which other- 
wife would be found in the Church of Chrift. 

Laftly, to incite vs yet more to the exercife of loue, I propound three 
places of Scripture more. 

The fir ft place is, £/>&<£ 4. 1 2. to 17. where may beobferued 4. things, 
gotten by a holy vnion with the members of Chrift and Chriftian focietie 
and afTeftion. It furthers our gatheringinto the body 1 It is an exceeding great 
helpe in the beginning of our effeftuall vocation : Secondly , it furthers our 
edificationin the building, and fits vs for our roome among the Saints. God- 
ly focicty dothframevs and fquarevs, andmany waies fit vs forourplace 
in this building : Thirdly, louing aflfedrion to the members of Chrift and 
mutuall fociety doth much profit vs, in refpecl: of our growth in the body : and 


Ver. 4- 

Of Low* 

1 4 

that till we become perfeil men, and attainetothe age of thefulnejfe ofChrtft : 
Fourthly,thisholyloueisagreat fence to the iudgement againft falfeand 
deceitfull doctrine : he is not eafily carried with euerj rvinde ofdotlrine , nor 
vnfetled with the vaine deceits of men , that can foUaw the truth , and the 
meanes thereof in a fetled and well grounded hue to Gods children. But 
on the other fide, how eafily are fuch men deluded and throwne off from 
thdrpurpofesandcomfbrtsthatdidneuerioynethemfelues to Gods chil- 

The fecond placeis, 1. Peter 4.7. 8. where the Apoftle exhorteth to fobrie- 
tie in the vfe of the profits and delights of the world in meates and drinkes , 
riches, recreations and apparell , and.withall tofpendtheirtimehereinfpi- 
rituall duties, efpecially Prayer 3 watching thereunto, both to obferueall 
occaiions and opportunities to pray, as alfo noting the mercies of God wee 
findc in prayer, with our owne corruptions in the manner, and the glo- 
rious fucceife of praier, inpreuailingwithGod: But aboue all things , hee 
wills them to haueferuent hue : and yeeldeth two reafons or motiues j firft, 
the end of all things is at hand : and therefore it is beft louing and making much 
of thofe , that after the diiTolution (hall be great heires of heauen and earth : 
fecondly, Lone couereth the multitude of ~(inneSy ithideth the blemifhesofour 
natures , and fitteth vs for the comforts of Society. Notwithstanding 
the infirmities accompany euen the Saints while they are in this vale 
of miferie. 

The third placeis, 2 Pet. 1. 7. &c. where he largely perfwadeth men to get 
holy graces into their hearts,and to exprelle holy duties in their liues : among 
thefe, as chiefe,he inftanceth in brotherly kindnes and hue ; to this end he brin- 
gcth diuers reafons : firft, it will fet our knowledge aworke; which elfe would 
be)dleandv>tfruitfull$ and where (hould we vnloade our felues of the fruits 
of knowledge, which men get in Gods houfe , better then in the houfesof 
the people of God: fecondly, he that hath not thefe things, is blindc-, or if 
he haue fight and wit enough for this world, yet he is purre-blinde ? fo as hee 
can fee nothmgthat is farre ojf{zs eternall things are ) but onely things neere, 
fuch as are carnall things: the want of loue to Gods people is a palpable figne 
of a pur-blind carnall man : thirdly, the want of loue , and the other graces 
there named, is a figne of zjpirituall Lethargie , euen that a man is fallen in- 
to zforgetfulnejfe of the purgingofhis oldfnnes , that is, it is a figne that a man 
Jiethvnder the guilt and filth of all his former finnes, and neuer feelesthe 
weight of them, or confiders the danger of them : Fourthly, Loue, with the 
fruits of it, doe make our calling and eletlion (ure : Fiftly, louing fociety and 
brotherly kindnes h a great meanes of perfeuerance , if ye doe thefe things jee 
Jhall neuer fall : L aft Iy , by this meanes an entrance {ball bee mintftred vnto vs a- 
bundantly, into the cucr lading kingdome of our Lord leftu Chrift ; both becaufe it 
mightily furthereth faith and hope : As alfo,becaufe by thefe meanes eternall 
life is begun on earth .inrefpeel: of communion both with God & the Saints. 

Thus farre of the Motiues 5 Helps follow. Thefe helpes are fuch as ferue. 
both for the begetting & nourifhing of a holy loue,toand with Gods people. 

There are eight things that are great furtherances of holy life. 

Firft, the confcionable hearing of the word of God, for in Gods houfe* 
doth the Lord fire the heart and holy affections, and teach the right orde- 
ring of them. How came thofe Celoffims by their loue to the Saints, noo- 
therwife but by hearing the word of truth , which difcouered vnto them who 
were Gods children, and did daily fence them againft the fcornes and re- 
proches which the world laded them withall. 

Secondly, we mud get faith and hope as the coherence fhewes:for till wee 
be foundly humbled to feeke Gods fauour,and find our hearts potfetled with 

E 3 the 

f«"/*ij. 16% 




Ferfe 9 . 



Verfe 10. 
Verfc 11. 

The Hclp«j. 




I Per. I. II. 

I Tim. i. 5. 
t Tim. 1. 7, 

zTim. x.i 3. 

Het. 10. 14. 




The oefefti 
of the com- 
mon Prote- 

ftants lone. 

Of Loue. 


the care for and hope of a better life, we cannot receiue Gods children aright 
into our hearts : B ut no man was euer truely touched in confidence, and had 
vnfained defires of remiffion ofhis finnes : Neither did euer a man icrioud y 
fecke after the things of a better life, but he did loue Gods children aboue all 
the people of the earth : and it is true of themeafure, that as we grow in faiih 
and hope, fo we fhould grow in loue and in the comforts of Gods fauour . 

Thirdly, would we loue brotherly, without faining, and feruently j then 
we mult gctourfoules purtfied, through the flint, inobejing ike truth, t, we mult 
make confeience of the duties o£ mortification (as of fo many purges)to clenie 
Our thoughts and affections, of dwelling and raigning lulls and euills : for (e- 
cret fins intertained and delighted in within the affections and thoughts do 
exceedingly poyfon affection both to God and man ; this is that the Apoftle 
meaneth where he faith, Loue mufi come out ofapure heart. 

Fourthly, we mudjiirre vp the(pirit of hue. The fpirit of God is a fpirit of 
loue, and we mull flirre it vp by nourifliing the motions of the fame, putting 
courfesor waies of expreffing loue into our mindes $and by prayer,medita- 
tion,orany other meanesthat may inflame our hearts to a holy affection. 

Fiftly, it profiteth much hereunto to get and keepe in our minds 3 a/><irrer«<r 
offaithand loue, euen a draught of thethings that concerne faith in God,and 
loue to the Saints : that we might alwaies hauea frame of all holy duties that 
concerne this holy affedion; this was their care in the Primitiue times, as 
appeareth, 2 Tim. 1 . 1 3. 

Sixtly ; to be found in thefe 3. things, Faith, Loue, and Patience , requires 
moftanendExperience,andadaily acquainting our felues with thethings 
of the Kingdomeof Chrift. When we are driuen by often crolfes to Icttce 
comfort in Gods children, and by much obferuation do finde the worth or 
the comforts that arife from holy Society 'with them ; Many are the incjte 
dible weakenefTcs that difcouer themfelues in the hearts of yonger and wea- 
ker Chri flian s : but it is a fhame for the elder men , if they be notfottnd in lone., 
Tit. z. a. 

Seuenthly, we mufl by all holy meanes flrengthcn, and encourage,and fct 
ourfeluesvponpcrfeucranceintheprofeflionofour hope, for if once wee 
giueouer profeflion, it will be eafie to fee loue vanifh ; a wauering prof e (lion 
is vnconftant in Loue. 

Laftly, if we would neuer for fake thefeltoyvffj'tp ree haue one with an other , as 
the manner of fome wicked hypocrites and damnable Apoftataes is , then 
we mud with all Chriflian care, Confidcr one anothers weakeneffes and w ants j 
and be continually prousktng, inciting and incouraging one another to tone, 

Thtu of the helps. 

In the lad place I propounded to be confidered,thc defects that are found 
in the loue that is abroad in the world , with which the common Protectant 
pleafeth himfelfe. I will not here complaine that loue is turned into lu fhand 
that that damnable infection hath ftained heauen and earth, & polluted our 
houfes, brought a curfe vpon our Aflemblies, and debafed our gentrie,difho- 
nouredourNobles,corruptedouryouth, and made heauy our elder Age.- 
or fliew how it hath brought vpon vs famine and peftilence : but to let this 
paffe, I will fpcake of the honcfter loue, and wherein thinke you ftandeth it ? 

Firlt, in the ciuiller fort, in complements : neuer more complements and 
lelTe loue : Secondly, in freedomefrom fuites at Law, and quarrelling j they 
are in charity with all the world, if they can fhew that they neuer were quar- 
relfome, or that they are friends againe : Thirdly, in the bafer fort it is mecre 
Ale-houfefriendfhip, their loueftandswholy in going to the Ale- houfe to- 
gether ; thefe are the onely fcllowcs and good neighbours ; and commonly, 



For the Hopes fake. 


here is fee vp the Dili els bench, and Proclamation made of free pardon for 
fiiihy Ribauldry, for drunken fpewings,and Viper-like flan ders belched out 
againft good men. Fourthly, many out of their ignorance, know noneo- 
thcrlouethenof themfelues,or for themfelues of others : But yet more 
plaincly the defeftiueneife of the common Protectants loue appeares di- 

Firft, by thevfuall finnes which are rife amongft them , euen fuch as bat- 
ter the fortrcffe of Loue. How can they pleafe themfelues in their charitie, 
if weconfider how Malice, Reuenge, Anger, Slandering, Back-biting, and 
all forts of prouocations to anger,are euery-where abounding / What more 
vfuall then Selfe-louej what more common then Enuy ? Shall I inftance.' 
ThcTradef-man while hee is riling isfo flefhed with fucceire, and fluffed 
with the greedy defire of profit, rhat hee cares not whom hee wrongs , nor 
how much hee becomes preiudiciall to other mens trade : But this man is 
notfo filled withSelfe loue, butthe declining Tradef-m3n rhat hath ouer- 
liued his prime, is euery way as well filled with Enuy. And thus men are not 
in charitie neither full nor fading. 

Secondly, it appeares to be defecliue in the ObieUs of Loue, in achiefe 
Compamonot Loue, in the Tarn of Loue, and in the Manner of louing. 

For the firft : the onely men that are chiefly to be loued , and our arfec'ti 
on to be fpentvpon, are the Saints; that is, fuch religious perfons as make 
confeience of all their wayes : but are thefe the men the common Proteflant 
loues : Oh times ! oh manners ! what men finde worfe entertainment in the 
world then thefe I Is not the leaft endeauour after iiolinelfe chafed and pur- 
fued with open hates, diflikes, flanders? Can a man refraine himfelfe from 
euill,andnotbemadeaprey? Doth there any liue godly, and they pcrfc- 
cutehim not I Away falfe wrerch:faift thou,thou art in charitie w ith all men, 
and yet canft not beare the Image of a childe of God 1 

For the fecond : all true Loue ought to be accompanied with Faith $ yea, 
itought to be founded vpoc Faith : and therefore herein is the common loue 
of the world defeftiue, that a communion with men is not firft fanclifjed 
r>y vnioo with God. Thefe men that boaft fo much of their charitie neuer 
made confeience of feeking the alluranceof Gods fauourin Chrift, neither 
euer trauailed vnder the burthen of their finnes, fo as to feekeforgiuenelfe 
as the true bleirednelfe. 

Thirdly, the common Proteflant is exceedingly to blame in the very maine 
duties of Loue 5 no tendernelle of heart, no true Hofpitalitie, andfor mercy 
to the poore the olde complaints may be taken vp, There is no mercie in the 
Land '.^Mercifull men arc tak?n away. Wee may now adaies waite for fome 
Samaritane to come and proue himfelfe a neighbour : and for focietie and 
fellow ffa'p in the Gofpell with Gods people , it will neuer finke into the vn- 
derftanding of thefe carnall men, that that is any way expedient : and final- 
ly, in all the branches of Clemency before exprelfed, where is the man that 
makes confeience of them. ? 

Andforthelaft,itiseafiIyauouched, that the Loue that is found in the 
mod men , is neither brotherly nor without grolfefayning and hypocrifie, 
norproceedeihitfromaheartinany meafure purified j and laftly , it isfo 
farre from being feruent, that it is Hone colde. 

Thus of Lone. 

Verfe. S* For the Hopes fake which is laid vp for • jouin Heatten. 

TN thefe words is mentioned the third Grace, for which the Apofllegiues 

Ithankes, and that is Hope. 



E f*y 57 


. I. 


a Dent, 2.8.H. 
Maih.i6. 16. 
bCen. 49. 2f. 

C J»f4(t. J. 2. 
#•11. II. 

from Cohe- 

Obferuat. 1. 
One Grace 
crowneth an- 

Obferuat. 2. 

Obferuat. 3 , 

Epbef. 1.1Z. 

Euery carnall 
man is an Hy- 

Per r/;e Hopes f ah* 

Chap. 1 I 

£fyt>* is here taken both for the thing hoped for, viz. the glory of heauen, 
as alio the Grace by which it is apprehended, but efpecially the latter. 

Heauen is diuerfly accepted in Scripture, fometimes it fignifietfl the ayre*j 
fometimes it fignificth the whole vpper world thatcompaifeth the earth b 5 
fometimes for the Kingdome of Grace and the meanes thereof c i butmoft 
vfually for the place of the bleiled, and the glory thereof 5 and fo it is 
taken here. 

Hope, as it is hereconfidered by the Apo(tle,lookes two waves : firft, by 
relation to, and coherence with Faith and Loue, [for the Hopes fake: ] fecond- 
ly,by a fullafpeft vpon the obieft of it,which is intimated in the Metaphore 
[ laiavp ] and expreifed in the word [ Heartens. ] 

Firft, o£Hope, as it is to be confidered in the Coherence. 

There is an admirable Wifedome and M ercy of God, in the very maner 
ofdifpenfmgofhis Graces; for hee makes one Grace crowne another , and 
become a recompence and reward to another : as here for Hopes fake Gods 
Children breake through the difficulties of Faith, and the impediments and 
difcouragementsof Loue. When God fees how many waies the heart of 
man is befec in the fpirituall combat, about the getting and exercife of thofe 
two Graces, hee is pleafed by his word and fpirit to trumpet out vi&orie 
by (hewing the glory of heauen, and to fet on the Crowne of Hope , as the 
allured pledge of full and finall vidorie : it is Hope that pluckes vp the 
heart of man to a confiant defire of vnion with God by Faith, and of com- 
munion with man by Loue. And the true reafon why fo many men vtterly 
neglecl: the care to get a iuflifying Faith , and an inflamed affection to Gods 
Children, is,becaufethcy haueno tafte of the comforts of the euidenceof 
a better life by Hope. 

SecondIy,Faith and Hope are two diftincT: things: Faith beleeues the Pro- 
mife to be true, with particular application of the Promife to ones felfe ; and 
Hope waites for the accomplifhment of it : Faith vfually is imployed about 
reconciliation and a godly life $ Hope for the mod part, is taken vp with the 
retyred and affectionate contemplation of the glory of Heauen , thecom- 
ming of Chrift, the refurreclion of the body , and temporall bleffings , and 
deliuerance, as they are fhadowes and types of the laft and great faluation. 

Thirdly, Hope is no more naturall then Faith and Loue: the carnall man 
is without Hope in the world : not that wicked men are cleane without all pro- 
feffion of Hope; for,few men are fo vile but they profelfe and ftoutly auouch 
their hope in Godjbutthis Hopeis vaine,emptie , without euidencc orpro- 
mife, fuch as can neuer profit them : and therefore in the eight of lob hee 
faith, that the Hypocrites Hope /halt per tfahis confidence alfofhdlbe cut offhand his 
truftfball be as the houfe of a Spider. It is to be obferued , that he calls wicked 
men ( euen all carnall and vnconuerted people ) Hypocrites , and that fitly, 
for euery Sinner is an Hypocrite in fbme degree $ and if there werenothing 
elfetoproueit,their very Hope and willfuil Confidence in the mercies of 
God, without all warrant from the Word, or teftimonie of Gods Spirit, or 
their owneConfcience, would vndoubtedly proue it : and for the vanitie 
of their hope it is fitly expreffed in the comparifon of the Spiders webbe. 
The filly Spider with many dayes labour weaues her felfe a webbe,in appea- 
rance able euery way abundantly to couer her , andfitherturne, but at the 
endoftheweeke,theMaidewithaBefomefweepes alldowne. Thispoy- 
fonfullSpider is euery vnregenerate man or woman, this webbe is their 
Hope, in theframing of which they daily bufie themfelues, and in the co- 
uerturc of which they vainely repofe themfelues } but when any Seruant 
comes out of the Lords armie to fweepe with the Befome of Iudgement or 
Death, the whole building of thefe imaginarie hopes come fodainely and 

Ver. 5. 

For the Hopes [ah. 

totally downe. In the 11. of /<>£, The eyes of the 
wicked fiallfaile, and their refuge Jballperijb^andtheir hope/ball beforrow of mind : 
In which words the holy Ghoft (hewes that the time (hall come, whenthofe 
vaine hopes (hall be driuen out of the foules of the wicked , and in ftead 
thereofthey fliallbefilled eitherwith defperate forrowes on earth , or with 
eternall forrowes in hell. What hope hath the hypocrite when bee hath heaped 
vp riches, tf God take away his foule ? lob 27. 8. Noting that tf carnall men 
(againe called Hypocrites ) will not forgoe their fond preemptions while 
they liue, yet by too late experience they (hall findethem vaine when Death 

Obiett. But then they meane to pray God to forgiue them, andhopeby 
their repentance then to finde mercy for their foules. Sol. In the 9. verfe it 
is anfwered thus ; Will Godheare his eric when trouble comes vpon him f 

JQuefi. But will not Godheare mens prayers in the troublefome timeof 
death? Anf. Not the prayers at that time made by fuch men : for they are 
Hypocrites, hauingvpon them but the names of God and godlinede, and 
vVill neuer in linceritiejwvy vnto God at all times , neither in their death doe 
they pray vnto God beczu^e they delight in the Almighty - and therefore hee 
(hewes Verfe 1 o. that feeing they delight not in God and godlinede, and 
will not pray at all times ;thatis,as well in health as (ickneile,in profperity as 
in aduerlitie, while they might yet finne , as well as when they can (inne no 
longer : therefore their hope of mercy in death (hall faile them. 

Quefl. But if true Hope be not natural!, what is the difference betweene 
the Hope of the faithful!, and this common Hope , that fo ordinarily goeth 
vp and downe the world vnder the colours of it, or how may wee try our 
felucs whether wehaue a right Hope or no ? zAnf. The true Hope is de- 
fcribed in feuerall Scriptures, by diuers properties; which are no whereto be 
found in carnall men. 

Fir ft, the true Hope layes fall hold vpon the merits of Iefus Chrift ORely, 
and ftriuesconftantly to be eflablijhed and afured. But the common Hope 
is neuer emptied of carnall confidence and preemption , that God loues 
them for fome good things or parts that are in thein ; neither doth it brooke 
a(Turance,for with one breath carnall people are afluredly confident of Gods 
mercy 2 and encounter the Doclrine of infallible atfurance. 

Secondly, true Hope makes a man morehumble, but the common Hope 
makes men more wilfull and obftinate again ft God and his Ordinances. 

Thirdly, true Hope makes a man cheerefull vnder all forts of CroiIes,by 
vertue of the very reafons grounded vpon Hope ; but the common Hope of 
it felfe will notyeeld a mans heart fupportagainftanyCroife. 

Fourthly , the faithfull man can fuffer for his Hope, but a wicked man 
can (hew no chaine vnlelle it be for his finne. 

Fiftly , true Hope refts vpon Gods promife, though neuer fo vnlikely to be 
performed by outward and ordinary meanes ; but wicked men with their 
common Hope are perhaps able to beleeue they (hall liue well fo long as 
they fee and feelemeanes, but without meanes they are without Hope. 

Sixtly true Hope will acknowledge as well as hriow ; buc the common Hope 
cannot abide profeftion of Religion , it is enough there be a good heart 
to God. 

Seauenthly, trueHopeisinduftriousinthevfe of all meanes to come to 
the end hoped; but the common Hope is Angularly floathfull, it boa fts of a 
fufficiencie of knowledge,and yet neglects the fincere vfe of all Gods Ordi- 
nances 5 it affirmes deepely of going to heauen and yet cannot tell of one 
tearefor finne, nor one houretruelyfpent in mortification : but truftthouin 
the Lord, and doe good. 







ci ue I 




Tfal. 7l .U. 





For the Hopes /ah. 


Laftly, thetrue Hopefeekcs Gods prefence, and ftriues in fcnccto drawe 
neeretoGodjbutthecommonHopeis then at beftreft when the heart is 
furtheft off from the care, defire, or fence of Gods prefence , either in Gods 
boufe or abroad. 

The fourth thing that I obferue from the Coherencc,concerning Hope,is 
the worth of the Grace. It is one of the three golden abiliments to adorne 
aChriflianfoule : and this I note the rather becaufe it fhould moue vs to 
vfe carefully and conftantly all the meanes that feme to breed or increafe 
true Hope in vs, and to get by prayer and praft ife all thofe'thingi that caule 
Hope. And that we may get and increafe our Hope, wee mud labour for, 
Fir ft, true grace, I. Thef. 1.1$. Secondly , fatting Knowledge , Tfal. 9. 1 o. and 
78. 7. Thitdly 9 Experience , Rom. 5,4. Fourthly, Patience and comfort of the 
Scriptures, Rom. I 5.4. Viftly, the ioyes of the holy Ghofi , and peace of (^onfeience 
in beUeuingJtom. 1 5. 1 3 . Smiy&boue ««7,and for all rhefc, the Spirit of Revelati- 
on, Ephef. 1. 1 8. Seauenthly, the often meditation of Gods Promifes. 
Thus ot.Hope, as it is confidered in relation to Faith and Lone. 
Which is laidt vp for joutn Heauen. ] InthefewordsHopeisdefcribedin 

Laidvp ] ( viz ) by God in his fecret Coffers, as a moft worthy Iewell.this 
Metaphoregiues occafion to obferue three Doctrines. 

Firft, that Grace and Glory are a mans beft treafures, and therefore wee 
fhould labour for them more then any thing elfe, and if we haue a comfor- 
table euidence of them, to be contented though we want other things. 

Secondly, that Hope is no common Grace , in that amongftmany faire 
vertues which are common to wicked men, hee locketh vp this Grace or 
Hope as a fpeciall Iewell hee intends to keepe onely for his owne Children. 
Thirdly, that the euidence and grace of Gods Children be in Gods kee- 
ping, and laid vp fafe in heauen, and therefore cannot be loft 5 and beiides, 
when they die, there is of theirs in heauen before they come. 
Heauen ] Here I obferue two things. 

Firft, that there is a Heauen for the Saints after this life :theDo&rineof 
Heauen is onely proper to Religion} Naturehath but a darke glimpfe ofim- 
mortalitie, or any being after this life, and is full of ftronger Obieclions 
then Anfweres : and as any are more lewd in life , they are more fencelefTe 
of immortalitie- But concerning the eftateof theblelfed in heauen, Nature 
'swholy ignorant, yea, the do&rine hereof is lo diuine, that Religion 
c felfe dotn not fully purtray it out in this world to any , yet as any are more 
holyitismoredifcerned. Theconfideration of heauen may vrge vs to ma- 
ny duties in generall : if euer wee would haue heauen when wee die, wee 
mult get holinelfe both imputed or infufed while wee liue h . Weemuftbee 
fureweebeof GodsFamilie 1 , and that we are borne againe k . In particu- 
lar, we fhould therefore acquaint our felues with theLawes and CWyfteries 
of Gods kingdome l : and if we may come by the meanes to be effectually in- 
flru&ed in the way to Heauen, we fhould account of this Pearle , and rather 
then loofe it, fell all webaue to buy it m . And wee fhould aboue all things la- 
hour for the meate that perifheth not, but endures to euerlafiing life n ; in as much 
as in the Minifterie of the word is many times found the Key*s that openvn- 
tovs the Kingdome of heauen . Andinasmuch as riches may prooue a lin- 
gular hinderance, we fhculd take warning , and fee to it that they do not in- 
tanglevsP.And becaufe in Heauen areeurtreafures,we fhould kxour ajfeHions 
there q, and prepare for our change and departure r . Giuing allowance to 
nofinne,nonottheleaft f .-conflantlyprofefling and coxfrjjing Chrtfi before 
men ; that he may not denie vs in that day t t Yea , w b ere God meanes to bef low 
heauen, he beflo wes heauenly qualities en men in this life , they zttpocre in 

(birit : 

Ver. 5. 



a Math. f.3. 
xMat Ii. Ii 

y^W4t. 18.2. 

zA/4My. 34 . 
* M.itb.f. 44. 

£»^. 14. 17. 

zHeb. ii. 13. 
i»A. II 20. 



fpirit* .-they are eager after beauen and the things thereof x : they arc tike 
Children, void of earthly car king and diftretiefulJ cares x : they aremercifu/l*: 
they /<?«<r ffoir enemies *. 

Secondly, the meditation of Heauen femes for reproofe not only of A- 
theitis,that would deny it, or Psoitis, that claime fo great glory for their 
bafe merits ; but alfo of the mod Protetiants : for , are not the mod fuch as 
can difcernetheface of the Skje, and jet haue no difcerning of the feafon, to get 
Grace and Heauen? to fay nothing of thofe that by their groire and horri- 
ble tinnes haue forfeited ouer and ouer theclaimeof any interertinthe king- 
domeof heauen Jiuing in daily blafphemies,whoredoms,drunkenneires,&c. 
Ve3 } doe not the better fort giue Heauen faire words , and yet haue their ex- 
cuses why they will not come to Gods Featis when heeinuitesthem ? And 
thus while men blelfe themfelues Gods curfes vfually deuoure them. 

L artly, it is a Doctrine of wondet full com fort to Gods Children a ; nei- 
ther is this the peculiar aduancement of fbmeprincipallSaints, as Abraham, 
Dauid h ,&c. neither (hould the miferies of this life before we cometo heauen 
trouble vf , feeing there is no comparison betweene the troubles of this life and 
the glory of the worldto come , where there ihall be no finne, forrow , labour, 
weakenelfe, difgrace,feare, death ; where we (hall enioy the fweet prefence 
of God, Chriti, Angels, andiuftrcen, with vnfpeakeable Ioyes, perfect 
holinefle, exquiiite knowledge, and a totall righteoufheffe , and all this 

Secondly, from hence alfo doth plainely arife this fecend Doctrine , viz. 
that the hope of Chrittians is in another world ; there is their ftay and com- 
fort. When they feeke by Faith the comforts of Gods fauours, and by Loue 
feparate themfelues to the communion with Gods Children, they finde pre- 
fently fuch a rent from the world, and all forts of carnall men alfaulting fo 
their reft, that a little experience learnes them the knowledge of this truth, 
that in this world, and from the men of this world, and the things thereof, 
they mud looke for no peace or contentment. 

The Vfeisfirft,forInftru<ftion,toteach vs therefore to vfe the world as 
ifweevfed it not, and fo to care for earthly things and perfons , as to refolue 
that Heauen is our portion, and there onelymuti wee prouidetofindfome 
reft and contentment ; yea, therefore as_/?n*»(w\f and pilgrimes we {hould feeke 
and preside for our abiding Citie. 

Secondly, this Doclrine giues occafion to anfwere that imputation that 
is cart vpon many profelfors^K-.that forwardneife in Religion makes them 
rnindle(feof their bu(lneffe-,and much hearing of Sermons makes them care 
lelfe of their callings. Men may here- hence informe themfelues, that howfo- 
euer Religion ties men to honeft cares and daily diligence to prouide for 
their families ( elfe the very Scripture brands iuch Profeffors to bee worfe 
then Infidels , that make Religion a maske for idlenetie ) yet feeing our hope 
is not in the world, therefore Gods children doe well firft and chiefcJy to 
feeke the kingdome of God and the righteoufnelfe thereof; and (o to minde 
an earthly calling as it hinder not an heauenly , and prouide meanes for a 
temporall life, as not to hinder the hope of an eternall Jife. 

Thirdly , this Doclrine may much fettle and comfort Gods Children 
againfl the fcornes and hates of the World and all forts of carnall people, 
the World will loue his owne. 

ObieEl. Oh but why fhould they hate vs. ? Anf. Becaufe^o* are not oftht obieft. 
vorld, and Chrifi hath chofenjott out of the world, therefore the world hatethyou : g / Mt 
\ad therefore both prouide for it, and beareit when you findeit. f«f m i %. 19. 

ObieEl. B ut wee will not be fo rafli and indifcreete to prouoke men to hate J Obtecl. 
tnd reproach. Sol. Verf. 20. They haue perfecuted Chrift who was the! Solution, 

fountaine ' 

Rom. 8.24.2 J. 


Hel>. II. 1 j. 



4 8 








p. i 

fountaincof all wifedome : and therefore it is a vaineperfwafionforany 
cbilde of God to thinke by any difcretion , wholy to ftiil the clamours and 
hates of wicked men. And thofc men are grotfely decciued and preiudiced 
that thinke'the true caufe of the troubles of Gods children is their owne 

Obiecl. Itisftrangetheyftiouldhatevsfo ; wee neuer did them wrong. 
Sol.Vcrf.ll. AUtheje things mil they doe vnto you for my names fake : itisnot 
your euill doing y butyourholy profeflion of the Name of Chrift , which is 
named vpon you, that they hate. 

Qui ft. B ut how comes it they fhould dare to be fo prefumptuous and fo 
palpably malicious i Anf. It is becaufe they haue not knownt my Father,ver.zi. 
their ignorance of the Maieftie and luftice of God is the caufe of it. 

Obiecl. If it be of ignorance,it may be eafily pardoned them. Sol.Ver.iz. 
If I had not come andjpokenvnto them., they Jhould haue hadnoJinne,but wow there 
is no cloakefor their finne 5 that is, if Chrift by the preaching of the Word had 
not difcouered their iinnes,and fet bcrbrethem the way of godlineile , then 
it had beenenofuch grieuousand monftrous finne, butinasmuchasmany 
men doe lie in wilfull ignorance, and will not be informed of the vilenetle 
of their courfe ; therefore, before God, of all finners, they are without colour 
or excufe. 

Obiett. But may they not haue good hearts to God though they do thus 
intemperatelyandvniuftlyrrraligneandabufe the Preachers and Children 
of God ?Sol. Verf. z 3. He that hateth Chrift in his Mini tiers and members 
hateth the Father alfo, and cannot haue a good heart to God. 

ObieEi. But it may be that Chrift and Chrifti3ns are hated the morefe- 
curely by wicked worldlings, becaufe they fee nothing but their bafenelle 
and humiliation. Sol.ferf* 24. If I had not done workes among them which none 
other did,&c. By which words our Sauiour (hewes that no workesof God 
for, by, or amongft Gods Scruants , can be fo great teftimonies of the vn- 
doubted certaintie of the goodneile and holineife of their caufe ; but wicked 
men will ftill,againft all right, hate them. And therefore wee mould fo 
informe our felues by this and other Scriptures ( verf. z 5. ) as to fet downe 
our reft, that in the world we mu ft haue troubles, and in Chrift andheauen 
peace, and therefore lay vp hope in our hearts, as God hath locked vpour 
treafuresin Heauen- 

Thus oiHofe. Thus alfo of the Grace for which he giues thankes. 

Whereof jee haue heard before by the Word of truth which is the Gofpeft. 

Verf. 6. Which it come vnto you, euen as it is vnto all the world, and is fruit- 
full as i t is alfo amongyo/i,fiom the day thatyee heard and truly kpew the 
grace of God. 

IN thefe words, with thofe that follow to the ninth Verfe , is contained the 
fecond part of the Thankelgiuing(f *-c. ) his praife to God for their meanes 
of Grace. 

Thc„«an« is .i t hc r ^^tf 7 . 8 0r ' 
. The principall meanes is the Word, and this is defcribed by fix things: 
Firft, by the ordinance in w hich it was mod effeduall, viz. Hearing. Second- 
ly, by the property which was moft eminent in the working of it, vtz,. Truth. 
Thirdly, by the kinde of Word,w*.f&r Gefpell. Fourthly,by theprouidepce 
of God in planting it amongft them, is come vnto yen. Fiftly, by the fubiecT: 
perfons vpon whom it wroueht,7o»(tbe Colofpans)andthe whole world.$'m\y 
by thcefiicudc, It tsfruttfullfrom the day. Thus for the order of the words. 



Wherafye haue beard, 

From the generall I obferue, out of all the words, two things. 

Firft, that Nature directs not to rheapprehenfion either of Grace or Glo- 
ry : The HOtarall man cannot perceiue the things of Cjod : thefe Colo ffians had 
neuer knowne the face of God , nor gained the grace of Chrfft , had not 
Godfent them the meanes. Briefely , this may informe vs of the lamentable 
condition of fuch as liue in their naturall ellate , one!/ pleafed wich the de- 
lire or poffeflion of the riches or gifts of Nature j and withall, fhewes vs the 
Fountaine of the want of Senfe or care of Grace, and holineire. In the mqft 
Senfe comes not from Nature, but from the Wordrand he is aNaturall man 
that is mil lapped and couered with the vaile of Ignorance, whofe wifedome 
is erode to Gods Wifedome , that lyeth in grofle finnes like a dead man 
without fenfe, that ferues fome particular gainefull or pleating finne, without 
vfing aright any ordinance of God againft it , and is wirhoutthefpiritof 
Adoption, his heart neuer broken for linne , and without defireof n'ghte- 

Secondly, it is a worthy bleflmg of God to any people, to haue the Wo/d 
of God ambngftthem. This is that men fliould be exceeding thankefullfor 
to God, P/ai. 147 1 9. 2 o. Efa. 2. 3. And by the contrary , the want of the 
Word is a terrible famine. i 

Vfe 1. For reproofe both of mens prophaneneffe in neglecting and con- 
temning of the Word ; as alfo of our great vnthankefulnellefor iuch a mer- 
cie. 2 For comforc to Gods children, that enioythe Word and efteeme it. 
The Word fiiould fatisfie vs whatfoeuer elk wee want , both becaufe it 
doth abundantly make amends for all other wants : and betides, it fits vs 
with (Irength, patience, and comfort, to make vfe of other i wants. 3. For 
inftruftion, not onely to fuch people as want the Word tofeckeforit, and 
to plant themfelues where they may haue it, but alfo to fuch Landlords and 
great men, and rulers of the people, as would bee thought loucrs of their 
Countrey , to vfoall meanes to fee the Countrey and the Pariflies vnder their 
power, prouided of this holy treafure. 

Thus of the generall Doctrines out of the whole Verfcs. 

The firft thingin fpeciall,is the kinde of ordinance in which the word was 
efFecluall, ( viz,. ) Hearing. 

whereof] That is, of which, Heauen or Hope. It is a great mercy of God 
to heare of Heauen before the time come it (hould be enioyed, or loft. If we 
heard not of Heauen till death or judgement , wee 1 fliould continue .(till in 
our (lumber, drowned in thelufl: after profit or pleafures 3 we fliould be fo far 
from fini/hing our mortification, as wee fliould hardly beginne to fet a- 
bout thewadiingofourowne vncleanenelfe both of hands and life 5 wee 
fliould lookevpon Grace and HolineiTe wich a dull and feeble eye: yea, it 
is good eucn for Gods children to heare of it before they haue it, both to fup- 
port them in their croiles and difcouragements , as alfo to plucke vp their 
mindes to holy contemplation , and to weane them from the loue of bale 
things ; yea toinflame them to a greater defire to magnifieand glorifieihe 
lingular grace and mercy of God in thefe dayesof their pilgrimage. 

Te haue heard. ] No man can get eternall graces, or an enduring content 
ment, arifing from the hope of a better life , without the hearing of the word 
of God c . 

Mttefl. But tell vs diftinftly , what good friall men get by hearing of Ser- 
mons 1 *s4»fa. Many are the (ingular -benefits come to men thereby. 
Firft, the holy Ghoft is here giuen, Cftts 10. 44. Secondly, mens hearts 
are here opened, AUs \6. 14. Thirdly , the feare of God doth here fall 
vpon men, 8x4(2/ 13.16. Fourthly, theproud and (tony-heart of man is here 
tamedjmelted, and madcto tremble, Efa. 66. 2. Fiftly, the faith of Gods 

F Elefl 



I Ctrl. 4. 

Who it a na- 
tural! man. 

Bis 2? ••«. 
Epbcf: 1: 1. 
Upm: 6. 

DoSi. i. 



c Math: 17: j. 

John 8. 47. 

What good 
comes by hea- 
ring Sermons. 


bE%t(h:y vj, 




The forts of 
eiull hearers. 



£ Luhf 4. X4. 

Wfxreofye bane ke&d. 



Eleft is here begotten, 'Rom .10.14. Sixtly, Men are here fea led by the holy 
Spiricofpromue,.E/*£i.i3. Seauenthly, here the Spirit fpeaketh to the 
Churches, Rette /.1. Eightly, Chrift here comes to fuppc with men*. Let 
men cell of their experience, whether euer their hearts tailed of the refrefliing 
of Ch R ist, till they denoted themfelues to the hearing of the Word. 
Ninthly, Thepainefull diftretfe of the affliftcdConfcienceisheereorno 
where cured: by hearing, the bones that God hath broken receiueioy and 
gladnelle, Pfal. 51.8. Tenthly.what fhall Hay, but as the Euangelicall Pro- 
phet faith ? If you can doe nothing elfe , yet beare , and your foules /ball hue. 
Efa. 55.4. Liue I fay, the life of Grace, yea and the life of Glory : texSalua- 
tion is brought vnto vs by bearing, A&. 28.18. and 4. 1 6. 

The vfeof this point is, Firft,for inftru dion: Let him that heareth heare h : 
yea, let all reioyce in the mercies of their God,that haue tafted of this boun- 
tie of the Lord : bleffcd are jour eares, in as much as you haue heard : Many 
Prophets j and righteous men hauedejired to heare the things that you brave, and 
bane not heard them c . Secondly, for humiliation ; vnder theconfideration of 
the lamentable eftate of fuch people as haue not the Word preached vnto 
them. How doe the thoufands euen in IfraeH , peritli through the failing or 
wanting of Vifion.' Is there not almoft millions of Men and Women that 
haue fcarce heard ( by preaching) whether there be any holy Ghoft ? Oh the 
cruell torments that abide thofe foule-murtherers ! Shall I name them 1 1 wifh 
their repentance, that fo they might haue a new name ; but becaufe lamenta- 
ble experience fh ewes that the vnfamry Salt feldome findes wherewith it may 
be falted ; therefore it is the dutie of all Gods people to bowe the knees 
of their hearts to God, befeeching him to inflame the hearts of thofe that 
areinauthoritie, with fuch bowels of companion, that they would in due 
time purge the Church of them , that fo their names may no more bee 
heard amongft vs. Whiles men lie ficke of the fpirituall Lethargy in their 
owne hearts, they are little troubled with the diftrefle of others , but if men 
would euen in Gods light duely waigh , without fhifting and preiudice,thefe 
propositions, viz, that the hearing of the Word is the ordirfarie meanes to conuert 
mens fonlesio Cjod , Rom. 10.14. I Pet.i.i^.&C. And that except men be borne 
againe they cannot enter into the Kingdome of Cod, Iohn 3. 3. if I fay thele 
things be weighed, how fhould our bowels turne within vs to confiderthe 
cafe offomehundreds ofParilhesinthis famous Kingdome,that in themid- 
deftof this great Light, in this refpecr, yet fit in darkeneile ? Thirdly, for the 
reproofeof thedifordersand vinous difpoiitions of men in the hearing of 
the Word. Many are the forts of euill hearers : exceeding many are the 
wicked humours of men, by which they finne again!! the Word heard: 
the Scripture hath noted and taxed diucrs corruptions in men, in hearing, 
and fearefully threatned them. For the better explication of this vfelcon- 
fider two things 3 Firft, the forts of euill hearers : Secondly, their ftate in 
refpecT: of it. 

The forts of euill hearers may be diftinguilhed into two kindes : fome are 
openly impious and audacious; fome more ciuill and retrained. Of the firft 
kinde. Firft, fome are fo wayward nothing can pleafc them , either the 
Preacher is too terrible,or he is too comfortable. If Iohn fafl, bee hath aDe. 
uill. ffChrift eate, he is a glutton d . Secondly, Some heare and arefcandaltzed': 
Men are fo wedded to their owne conceits, and fluffed with preiudice, that 
they many times wilfully ftudy.and ftriue to frame fcandale and offence out 
ofthewords of the Teacher. Thirdly, Some heare, and are filled with wrath 
*«<^»*j>. and that fometimes fo as they cannot reftraine the fignes of their 
rage and fretting, no not in the Sermon time f . Thejgnafh with their teeth, and 
thetr harts are ready to burfifor anger. And this comes many times becaufe men 


A\ ■ . . -— ■ 


Ver. 6. Whtrqtfyt baue beard. 

cannot abide rrholeftme Dotlrine^ut arc gitten to fables h . Fourthly.Some heare, 
and their mottthes make iefts, whtle their hearts go after their lufis l ,they heare and 
mocks k . Fiftly, Some make the auditory of Chriflians the ftudie of all man 
nerof bafefilthineirc : thither comes the Adulterer, the Couetous, the 
deceiuer, the accufer of the Brethren, &c. and there they damnably frame 
their dogged and fwinifh imaginations. Sixtly , Some heare , and if they 
findeany power in the Doctrine of the Preacher , they enquire whether bee 
benotaPuritane ; for they haue heard fo much euill of that Sedeucry 
where, that that one colour may ferue to make them cautelous , and better 
aduifedthen to be much troubled with his Doctrine l . Seuenthiy, Some 
will heare ifhejpeake of this world m : He is an excellent Preacher, that k\ their 
vnderftanding glues them liberty, and iforves piltowes vnder their fleflilyand 
worldly elbowes, KightIy,Some heare fearefully,as loath to be drawne to the 
Sermon of any that rebukes finne,as the people of Ifraell were to come neere 
the Mount". Ninthly,Some (like the chiefePricfts and Pharifes ) when 
they perceiuethatthe Preacher rebukes their finnes,feeke to lay hands vpon 
him °, and as farreas thefeareof the people reftraineth them not , they pra- 
clife to remoue him. 

The ciuiller forts of hearers are diuerfly finnefullin their feuerall humors : 
Firft, fome heare but it is to be rid of their difeafes,that is, to fee wbeihe'r by 
hearing Sermons, and comming to Church, they can allwage the trouble 
of their mindes, and dull the (tinging cares of their hearts. Second Jy,fome 
arelikerheyoungman,forthey goe from the Sermon forry that the word 
requireth fuch things as they are not willing to doe p. Thirdly, Some heare 
and fay, God forbids : h is pitry it fhould be lo as the Preacher fayes. Fourth- 
ly, Some heare becaufe a great report goeth of the Teacher r . Fiftly, But 
aboue all others, they are ftrang hearers that are mentioned (JHath.22. 22. 
they heare and admire , and yet leaue and forfake for any reformation or 
pradife of what they heare. 

Vnder this ranckc I may referrethe three forts of hearers, Mat h. 1 5. The 
fir ft fortfuffer the Dwell prefently to take away the Word. The fecond fort 
choake it with cares and lufts. The third forfakes the profeflion , and hea 
ring, and liking of it, in the time of temptation or perfecutioil Thus of 
their forts. 

The ftateofmentranfgreffingagainft the Word, by refufing to heare it 
aright, is exceeding fearefull $ ir they could fee their miferie they would doe 
as the Prophets require, they would cut their haire and caft it away , vnder 
thefenfe of the horror of Gods indignation f . The duft of the feete of Gods 
meflfengers will rife in judgement againft fuch hearers '. It fhall be eaficr for 
Nininehy and Tyrtts, and Sidon,znd Sodom, and Gomorrah , then for fuch hea- 
rers °. Yea, all their fuites for mercy are abomination in Gods fight x . A hea- 
uieeareisnotedfora fingulariudgement, ^^.33.13, 14. tkc.Efa. 30. 8*9. 
Yea, becaufe men will nor heare the Word they mufl heare the rod, Mtch. 6.9. 
and their earesfif they belongtoGod ) mud be forced open by corrections, 
lob. 3.3. Toconclude,if all this cannot affed men, then I fay, astheLord 
faid to the Prophet of fuch perfons , Hee that leaueth off to heare, let him 
leaueofF, Bz.ek.l-vU. Thus of the firft part of the difcription ( vii.) the 
ordinance, in which it is mod efleduall, ( viz.. ) Hearing. 

The fecond part is the propertie of the Word , which is mod eminent in 
the working of it, ( viz. ) Truth. 

Word of Truth. 1 Hee meaneth not the perfonall Word , which is Chrift, 

buttheenunciatiue Word, made knownc either fingularly by Reflation, 

Oracles , Vifions , Dreanus , or commonly by tradition of Do ftrixe f from 

hand to hand for 2000. yeeres ; or by a more excellent manner, after- 

I E 1 wards 

hiTit. 4. j.4. 


m 1 Jg/.'» 4.J 







p Mutb. 19. 
q Lukf zo: 76. 

The mifery of 
euill hearers. 

fjfr.7az.-z9. 1 

t MAtbio.14. 



The proper- 
ties of the 

77;* "toord of Truth. 



How the 
word is faid 
to be a word 
of truth. 

The word 
truth in v$ 
fix wa yes. 

wards by Scripture : the Word of holy Scripture is here meant. 

There are many properties of the Word of God, wherein it doth excell 
Firft, it is diuine. The teftimonie of Gods mouth. Wonderfully i.Thef. 2.13. 
Pfal. I 1 9. 1 8. 8 8. 1 2 9. Secondly, It is eternal! and incorr uptime , a lining Ward-, 
or the Word of life. Pfalm. 1 19. 89. 144. I 52. Thtltp. 2.16, l.Tet.t.zi. 
Thirdly, It is fmfi, Pfal. 147. 15. 18. Fourthly, It is power full and terrible, 
Hebr. 4. 1 2. Thefword of the Spirit, Hof. 6. 5. Efa. 11.2. Hrb.4 1 2. Epb. 6. 
Fiftly, It is nourishing and healing, it hath a propertietonourilhandheale. 
Pfalm. 107.20. Sm]y,ltfan£iifieth both our perfons and the vfe of the ere*. 
tares, Sefbenthly, It is comfortable, ioyfulljWff*, Pfal. 1 19. 14. 1 1 1. 143. 
162. Eightly, It is apt for generation^ hath acjuickev'mg^Gwex^Pfalm. 119. 
25. 28. 1. Pet, 1. 22. Ninthly, Itis preferuatiue both from finne,P/*/. 1 19,11. 
andfromfliame,/'^i/. 119. 22. So will not gold andfiluer. Tenthly, it is 
wife and exceedinglarge , Pfal. 119. 96. 98. 99. 100. 104. EJeuenthly , I: is 
light ', ana \pnre ,andiu/l y Pfal. 119. 105.130. 140. 128. 138. But heere the 
Word is commendedfor the Truth ofit, and that as a mod eminent proper- 
tie in mens conuerfions. 

Truth is taken diuerfly : for a vertue in fpeech , in the fecond Table : for 
Truth of Doctrine, Iohn 5.33. for the fubftanceof a type, 'John 1 . 1 7. for vp- 
rigrunelfe and finceritie, Iohn 3. 2 1. for the trueforme of a thing, Ttgxi. 1.28. 

Here the word of God is faidtobe the word of Truth, in regard of the vfe 
of the word in the conuerfion of a finner j and that, firft, as it is apprehended 
to be in it felfe : fecondly, as it is by effect in the hearer. For the firft, before a 
man can hauc experience of the power of the Word in the gathering of his 
foule, he mud know it to be a word of Truth foure waves. 

Firft, that it is the very word of God, and^herefore true : confidering the 
admtflBle antiquity of the Story before all other Hi ftories : the dreadful! 
miracles by which it was confirmed : the certaine euent of the vaticinies or 
prophefies, the immutable and euery way fuffkient frame of piety, righte- 
oufne(reanddiuinewor(fiip,containeditit : the dureablenelfe of the wife- 
dome thereof, which no punifhments could euer extort out of the hearts of 
the profejjors thereof: and laftly, thedreadfull iudgements vpon the ene- 
mies of im* 

Secondly, that it is true,whatfoeuer Doctrine it reuealeth,though it make 
neuer fo much againft our profits,orpleafures,or_'lufts : till a man be brought 
to this, the Word neuer worketh foundry. 

Thirdly, that there is an efpeciall glory of Truth in the promifes , both 
in the promife it felfe and the condition. 

Fourthly, that we acknowledge Truth in the performance of what God 
hath promifed, and fo giue glory to his faithfulne(fe rand thus of the word 
as it is apprehended in it felfe. 

In the fecond place the word is the Word of Truth by efFecT:, becaufeit 
worketh truth in vs, and imprinteth it felfe in vs, and fits vs for godlineife 
Tit. \. 2. and thus it worketh Truth in vs fix waies. 

Firft,In that it worketh knowledge, and fo Truth inthevnderftanding. 
Secondly , In that it worketh in the Truth of worfhippe, Iohn 14.23.24. 
Thirdly, In that it worketh in vs plainenefTe and vprightneffe , in theexer- 
cifeof Grace and Holineffe, and ib it is oppofedto hypocrifie, Ephef.4. 24. 
Fourthly, In that it worketh Truth of Conftancie, that is, an euerlafting 
refolutiontoheare and keepethe Word of Truth , John. 8. 37. i.John^.6. 
Fiftly, In that it begets in vs the finceritie and Truth that becomes our cal- 
lings and behauiour in the world j as, we are free from lying, calumnies, per- 
fidioufnes,flandering,boafting,fiattery,&c.i Cor./.8.SixrJy,Inthat it makes 
all our conuerfation vcrtuous,& fo cuids vs to do the truth\Ioh. 3.2 2 Jam. 3.17 





Vfeis both for Instruction, and for Reproofc. 

For Inftruction, therefore wee mould labour that the Word may bee a 
Word of Truth to vs, and to this end ; Firft , wee mould pray God to giue 
vs thejptrit of Truth, lohn 16. 13. Secondly , wee mud repent , that nee may 
come to the knowledge oft he Truth , 2. Tim. 2. 2 5. Thirdly, weemay not reft 
intbeforme of Truth, Rom. 2.20. John 3. 2 2. 

Forreproofeof foure forts of men. Fiift,fuch as mil not receive the hue 
of the Truth : With thefe game is god/inejfe, 1 . Ttm. 6. 5. 2. Thef 2. jo. 1 2. 
Secondly, fuch as ftrangle the light of the Truth either of Nature, con- 
fidence, or the Word \ and with-hold it in vnrighteeufneffe , that ftflue againft 
the light of the truth in their hearts, that they might finne the more freely, 
Rom. 1 . 1 8. Thirdly,fuch as will not obey the Truth which yet they admire, 
commend, affect, &c. Gal. 3.1. and 5. 7. Fourthly, fuch as by their wicked 
Hues caufe the way of Truth to be bla/pbemed 9 which Truth they bothheare, 
and profetle to obey. Thus of the fecoud part of the defcription. 

Thirdly ,the word of God is defcribed by thekindof word,f iz. the Gofpel. 
Wbicbuthegojpe/I] By the Gofpell is meant the Doctrine of thereconci- 
iiationof Man with his God after the fall. Concerning the Gofpell, wee 
may in the general] hereobferue 5 That of all other Doctrines, the Doctrine 
of a mans Reconciliation with God , is efpecially to be vrged and explained 
by the Preacher, and to bee mod minded and enquired into by the hearer. 
The knowledge and experience of this point acquaints a man with the fa 
uing power of God:neuer doe men indeede fee the beautie oftbefeete of 
Gods/truants, till they hauetrauelled about the obtaining of their peace with 
God. Jf Miuifters would bend the very force of their minifteries about the 
found and daily inforcingof t£e Doctrine of mans particular allurance of 
hispeaceand reconciliation ; it would produce , by Gods bleffing , Wigular 
fruite. This Doctrine would iudge the very fecrets of men , and giue them 
aglimpfeofthcirlaftdoome. It is a moftpreuailingDocffrine, and therefore 
extreamely enuied in the world. The high Pricfts and Scribes with the HI 
ders of the people many times mew they canuot abide ir, Luke 20.1. Hence 
it is that lifei* not deare vnto Gods faithful! feruants, fo they may iiHhecom 
fort thereof fulfill their courfe and miniftration , receiued oftHWLord le- 
fus, in teftifymg the Gofpell of the grace of God x . Of all other Doctrines 
theDeuilllabourstokeepetheworld ignorant of the neceditie and power 
of this/ : But woe is to thofe Preachers that teach it not* ) and horrible 
wofull lliall the eftate of thofe people appeare to be at the lad day that obey 
itnot*. A nd therefore we (hould ftriue to keepe afoot the fparkles of light 
in this point, and whatfoeuer weeloofe in hearing , this Doctrine Ihould 

In particular, concerning the Gofpell , I enquire into three things. Firft, 
wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the 
Gofpell. Thirdly, what are the effects of it. 

For the firft 5theGofpell,ortheDoctrifieofit, lyeth in two things. 

Firft, in our true repentance for our finnes, and fecondly in the infallible 
a durance of faith in Gods fauour,in Cirri It , forgiuing vs our finnes , Math. 
2.2. (Jlfark. i. '$• and this duly waighed, Firft, reproues thofe that dreame 
of faluation, and the benefits of the Gofpell without mortification : andfe- 
condly,itfliould teach vs to nourifli faith by all meanes, by nourifhing of 
defires ; by remouin{*bf lets 5 praying for it 5 waiting vpon hearing ; behol- 
ding the fairh of Gods children, and deliuering vp our foules to fomeable 
and wife Paftor. 

Thefecond Jguejlionis, Who receiue the Gofpell. A»fw. Wemuftcon- 
fider, Firft, who may receiue it: and that is anfwercd Marke 16. 15. euery 

F 3 Creature, 



The do&rine 
of a mans re- 
with God, it 
principally 10 
be taught and 

Z&n. XO. 1 5. 

x^c7f to. 14. 
y 2 Cot. 4 . j. 4 . 

z 1 Cor. o.j 6. \ 
a iThef. 1.8. 

What the 
Golpell prin. 
cipally vrgeih. 

Who receiue 
the Go 'pell. 


c i Ctr. 1. 1 6. 

dAfot: i i.y. 
I»^4. 1 8. 
C/-«\. J 6.1 6. 
Math. n.ia. 
fJlf 41^8.37. 

«2r 10.19. 
gl(,om. i$.i6>. 


th« Gofpell. 

r&<? iy«. 

I Cor. 1. 12. 

i4W is come <vntoyou ; 



k Epbef. 6. 15. 

God fend j the 
Word before 

Creature ; that is, any Man or Woman, of what Nation , Language, Pro- 
feffion, Calling, State, and Condition foeuer : and fecond Jy , wee mud con- 
fidcr, who doe receiue it } and this may be anfwered generally , or more fpe- 
cially j generally, none receiue the Gofpell but they flnde in it the very 
power of GOD to Valuation b . None but fuch as are begotten againe by 
ittoGod c . If there be no change in thy life, thou haft yet no part in the 
Gofpell: without conuerfion, no glad tidings. In fpeciall,the perfonsthat 
receiue this treafure, are figned out by diucrs properties in Scripture : they 
are poor etnjpirtt d : they finde fuch neede of it , that heaven fvffers violence, 
and they prefe to it e , and they fo highly efteeme the comforts of it that they 
can be content to lofehbertie , friends , meanes, and life too , ftr Chrtfisfakf 
and the Cjofyell f , and it workes lo forcibly vpon mens foules , that they con- 
fecratethemfelues to God, to finceritic and godlinelTe s , and learne confei- 
onablytopra<5lifetheyJrr«/<:fof God in their fpirit , minding the reformati- 
on of their thoughts and affections within, as well as of their words and 
actions without h . 

And thirdly, for the effects of it$ great are the praifes of the power of it $ 
it begets men to God : it is the power of godtofaluation ; it tudgeth the fecrets 
of men. Of thefe before. It brings abundance of bltjftngs , Rom, ij, 19. it 
makes men heires and coheir es with Christ : it is a mtne(fe to aS Nations, 
Matth. 44. 14. And laftly , lift and immortalitie it brought to light by tt, 

The confederation hereof fhould much encourage Minifters to prette 
this Doctrine, and neuerceafe to preach it in the Temple, and from houfe 
tohoufe, and makevfeof all opportunities when a doore is opened vnto 
them jeither in refpect of power in their owne hearts , or in refpect of ten- 
dernefleandarTed.ion,anddelircinthe people'. Gods people alfo fhould 
fo labour for the a f Iurancc of Gods fauour,and peace in Chrift by the word, 
as they fhould More their hearts with prouifion of that kinde, notonelyfor 
their death bed when they die, but renuetheperfwafion of it in their hearts 
daily, the bcr er to fit them , euen in their callings and fpeciall Handings. 
This knowledge is not onely a Crorvne and (hield for their heads , but Jbeoes 
zMofor tlj&frete, againft the filth of the times,and thorny cares of the world, 
and all the difficulties of a daily diligence in their (landings K 

Thus of thethird partof the defcription. Thefourth fblloweth. 

The manner of prouidence in planting it amongfl rhem,in thefe words. 

And is come vnto you. \ Where wee may obierue, that if the meanes of 
happinefle finde vs not out to worke vpon vs, wee would neuerlookeafcer 
it : if God were not more careful! to fend it, then we to feeke it , it would nc- 
uer be had. Wee fee this by common experience , that whole multitudes of 
people liue without any fenfeof the want of the Word, and did not God by 
fome great prouidence fend it them, and perfwadc them tothevfeofitjit 
would neuer be had : and this comes to palfe becaufe men are dead in finne, 
andfickeof aLcthargieinthevery vfe of the light of Nature, in matters 
of godlineife ; and befides , there is an incredible inclination in our Na- 
tures to feeke for contentment in things below, and to bee pleafed with 
any condition, rather then foundly to digeft a fenfe of the neceflitie of v- 
fing the meanes for happinelfe in better things. And lartly , this neglect 
of feeking the Word, comes from errours about mens eftate, while they 
thinke that they may be in Gods fauour , and like enough to be faued , with- 
out any fuch adoe. 

Thus of the fourth part. 

The fift thing in the defcription is , the fubiect perfons to whom the Gof- 
pell car ne, ( fie. ) the Coloflians, and all the World. 



Verf. 6. 

As it is rvnto all the World. 

Vntoyou, at tt is euen vrnoAll theWorld.~} Hence wee may note, Firft, the 
Truth of God in hispromifes : heepromifed flourifhing Churches of the 
Gentiles; andloe, it is effected : the Word is gone out into all the World. 
Secondly, That the true triall of all Doctrine is by enquiring, whether it bee 
agreeable to that Doctrine wherein ths world was ouercome to GO D. 
Though an Angell from Heauen fhould preach otherwifciyet his Doctrine 
were to bee detefted as accurfed 1, And therefore wee may iuftly complaine 
of the Papijts, andallpopifh men that chaine men downetoaneceffitie of 
looking vpon the hundreds of yeeres neerevnto vs, and willnot beareit 
that men fhould feeke ground for their Confcience, by oucrdooking all 
the hundreds of yeeres lince Chrift, and minding onely conformitie to the 
Doftrine that firft founded the Churches of the Gentiles ; all Doctrines 
fince then, though in the pureft times, are to bee rcceiued no further then 
they agree with the Do&rineof Chrift and his Apoflles 

Thirdly, that men are bound to feeke thewordwherefoeueritmay bee 
heard : for if this had not beencfo, how could all the world receiue the 
light of the Gofpell . ? and further, wee may fee that the want of Teachers 
was no warrant to commit the Churches to the care of fuch as could not 
teach ; a neceflity lieth in the people to feeke the word where it may be had. 
And therfore thofe Church-gouernours finne greeuoufly, that in this light, 
create fo many inefficient men, and fet them ouerthe flocks of C h r i s t, 
Forifwantofablemen hadbeene areafon, the Apoflles fhould hauefeene 
into this neceflity, to eafe the labour and care of the Churches, but it is a 
more greeuous finne to admit, ordaine, and place them, and yet fee many 
worthy and able men wholly want places. 

Fourthly, wee might heere note the vanity<of their argument that would 
proue vniuerfall grace, becaafe Chrift died for all men ; tor in this place here 
is not onely the world, but all the world ; and yet here cannot in any reafon- 
able fence be meant all the Angular men and women in the world ; for there 
were many thoufands of particular perfons, to whom the Gofpell came not, 
and therefore by all the world (as heere, fo in that queftion) may bee vnder- 
ftood all the Elect world : or if the world vniuerfally,thcn it is true in refpect 
of offer, or not excepting out of any of any Nation ; or by all tfcc world is 
ment men of all forts and conditions in the world. 

Fitftly, Wee might heere note the incredible power and fwiftnelTe of the 
Gofpell, that could ouercome, and that info fhortatime ; and the rather if 
that wee confider thatthe Magiftrates generally drew thefword againft it, 
and there werenot wanting Miniflers to oppugne it, euen falfe teachers of 
all forts : and befides, the people hadbeene folong time fettled in their falfe 
Religion : andlaftly, ifweelooke vpon the meanenetfeorthefewnefle of 
thofe that were Gods Embalfadours to the Gentiles. 

Thus of the fift part of the description. 

The laft thing by which the word of G o d is defcribed, is the efficacy of 
it, and herethe Apoftle fheweth : firft, what it doth, It bringethfrmt : and, It 
encreafetb.] for foit is addedinfome Copies : fecondly, vpon whom, <u euen 
myett.] thirdly, when it began to bee fo, vi^.from the day that yon heard, &c. 
fourthly, what madeitworkefoj viz,, the hearing and trnekpwledgt of the 
grace of god. tAnd is fruitful/.] Concerning fruitfulnefle required as an ef- 
fect of the word, I confider foure things. Firft, the Reafons to mooue vs to 
fruitfulnelfe. Secondly, the fort of Fruits wee fhould beare. Thirdly, the 
meanes to make vs fruitfull. Laftly, the Vfe». 

For the firft , there are many things might mooue vs to make confcience of 
glorifying God in our places, by bearing the fruit of the Gofpell, euen ex- 
pre fling the power of it in our hues. 



A triall of 

1 G*l.i.9. 

feeke the 
word when- 
foener it may 
be had. 

All the world 
cannot figni- 
fie cuery par. 
ticular man in 
the world. 

The fwiftnes 
and power of 
the Gofpell. 



m John i j. J. 

n P/i/.l.J. 

O Itb.lf.l6. 

q fob.lf.l6. 
r G«/.j.ij. 



u /«/;. 1 6. 1.4.6 

What fruits 
wee (hould 
* Ef«,i 7 .<). 

What wee 
muft doe that 
we may bee 
more fruitfull. 
X Matth.xi. 
y Ufa 6 *. 

* Itr.xj.t.9. 

b /4W.J.17. 
c Lukt 

d Htt.11. 

e Ef*. 17.1.1, 


If hingttb Fruit. 



Firft, it is a fpcciall glory to GOD, and to our adoption and calling 1 . 
Secondly, it is a tcftimony that we are indeede^r//?/Dilciples m . Thirdly, 
the practizing of thofe things which are within thecompalfeof Godspro- 
mifes (fucha» arc allthe fruits ofrighceoufnetie) is the very ground-worke 
of true profperity ». Fourthly, To this end did God by election before 
time, and fpcciall vocation in the Gofpell,choofevs, andcallandfingle vs 
out of the world®. Fiftly, It procures vnto vs anvnftained and inoffen- 
fiue glory, euenvntill the day ofChriftp. Sixcly, If a man endeauour to 
bring foorth fruit, and to walkeas becomes the Gofpell, hee is furc to fpeede 
when hee hath anyluit to God 1. Seuenthlyj againftfuch thereisnolaw r . 
Eigthly, it (hall bee to vs according to our fruit f . Ninthly, The fruits of 
righteoufnetfe are better treafures toraChriftian, then all riches 1 . Tenth- 
Iv, If wee bee not fruitfull wee (hall bee cut offfrom Christ, and vtterly 
for euerremainefruftrateofall his merits and vertuc u . 

Now for thefecond j the fruits that wee fhould beare, are fuchasthefe. 
Theforfakingof our particular beloued raigning finnes (this is all fruit*.) 
Thcexercifeofthetrue loueandfeareofGodina confcionable, both wor- 
fliipofGod, andpradtifeofLife : the fruits of zeale for Gods glory, humi- 
lity, patience, and the exercife of the duties of Mortification 5 as Prayer, 
Sorrow, Fading, andthereft j Fidelitie in the diligent difcharge of the du- 
ties required of vs in our Families and Calling ; Sobriety in the vfe of Gods 
Creatures, Contentation, luft-dealing, and to be rightly ordered io matters 
of Report : Finally, workes of Mercy, and all duties of Loue. 

Thirdly, that wee may be more fruitfull j firft, weemuft labour for grea- 
ter tendernelle in our hearts, and plow our ground deepe with long /wr- 
rovtsofMortific4tt9H : the feed will not grow it it fall vpon the trampled and 
fmooth heart of man x J the (tones muft betaken from the roots y : fccondly, 
wcmuftlearneto make God our trujl, and Godspromife ourtreafure, elfein 
many parts of Chriftian fruitfulnefte, worldlinellewill teach vs to deny to 
obey * : thirdly, we may not negled to fend forth the leaues of profedion : 
for as thefe leaues are of medteinnble vfe a , fo they are good inducements 
toforceaneceffitieofmorefruit5 it no profeflion, there will bee little fruit. 
Fourthly, wee fhould labour to bee abundant in ftoring vp of fauing know- 
ledge ; for the wifdomerhat is from aboue, is full of good fruit b . Fiftly, 
wee fhould feeke the prayers of Gods Minifters for vs, and fubiect our felues 
to be directed by their care and paines c : though the vngratefull world con- 
temnes Gods Melfengersand Vinedrelfers, yetthe truth is, thatif many 
times they did not rife vp in the gap, woe would bee vnto men for their bar- 
renncfle. Sixtly, we fhould make vfe of our crolfes, and learnc humility and 
acknowledgement of our fins by them, breaking our hearts in Gods fight, 
and befeechinghim for the companions of a Father, to befliewcd to vs, that 
fo we might after much exercife vnder our crolfes, bring foorth the quiet fruit 
ofrighteoufnejfe \ Seucnthly, wee (hould importune the Lord for our fakes 
to vifit the great LeuUthttn, the Diuell,and toreceiue vs vndei hisprore&ion 
to watch vs, and daily to water vs '. 

Laftly, in the firft Pfalme are diuers rules 5 firft, we muft not fit with wic- 
ked men : f econdly, wee muft priuately and conftantly exercife our felues in 
the Word of God : thirdly, wee muft fcate our felues vnderthe powerfull 
miniftcryofthe word, neere the Riuers of thefe waters of life : and laftly, we 
muft take heede of procraftination, delay no time, but with great heedeful- 
neflerefpedthefcafon, or due time of fruit ; allthcyeereisnot Seeds-time 
or Harueft. 

The Vfe is for bitter reproofe of thebarrennefleandperuerfenefteof our 
its. Some men are fo ignorant that they know not that they owe any 



Verf. 6- 

And increafeth. 

thing of neccflitie vnto Religion. Some bcare fruit, and more then enough 
of it, but it is onely to the fleih f . Some heare the Preacher with Herod, glad- 
ly, but they mend but what they lift. Some reft in the meanes of fruitfuines. 
It is enough with them, for their praife, that they haue the meanes and i'xec- 
quentit. Some will beare fruit, but they choofe which fruite j for fome will 
doefomewhatin ciuill righteoufnetfe in their dealing wirh men, but are 
littleor nothing in lincere pietie to God. Others bcare faire Leaues ofprofef- 
fion in the firft Table, but in the fecond Table beare fuch wilde fruit, as it is a 
fh ame to behol d it in this light ; and a forrow it ought to be to them to heare 
God,withdifdaine,expoftulateaboutit. Some are good abroad, but naught 
at home : but at the hands of all thefe will the Lord of the Vineyard require 
fruir, and iudgethem according to their workes. 

And increafeth. ] This alfo is added in fome Copies. Herelobferuetwo 
things. Firft, In what it increafeth. Secondly , By what meanes. For the 
firft, the world increafeth Hue way es. 

Firft, in the number of hearers, fo Aft, 9.31. Secondly, inthepowerof 
working, the efficacie of it is, and is felt of godly mindes, moie and more. 
Thirdly, In thefairenesof theleaues of profeffion. It is noted of a good tree 
that his leaues ftiall not faile 5 and it is certaine that the word maketh the glo 
ry of profeffion both more and more inoffenfiue. Fourthly, In thegoodnes 
of fruir, it caufcth men to bring forth more and better finite at the loft then at 
the firft: yea, Chriftians refredied with the daily comforts of Gods word, 
bring foorth new fruit ettery moneth g. Fiftly , in the height of growth Gods 
Children are made euery day more heauenly-minded then other. 

SccondIy,that the word of God may increafe by making vs to increafe in 
fruitfulnelfe, we muft doe fiue things. Firft, wee muft labour to continue 
neetethe waters of the Saniluary h . We mould neuer,but in cafe of neccflitie, 
withdraw our hearts from the directions and comforts of adailyandfctled 
effeftuall Miniftery. Secondly, we muft take root c dtwncward, and then the 
world will be filled with fruite '.The Tree groweth two waies, vpward in bran- 
ches, and downeward by rooting it felfe more and more in the earth : fo 
ought a Chriftian to grow vpward in the externall fruites of holy life, and 
downe-wardsintherootesoffaith,hopeandother holy graces j and it is 
certaine, if men be carefull to fatten their rootes more and more, there will 
be a happy increafe in the outward life of man. Thirdly, wee muft arme our 
(c\uesagzin(\thehcateoftribuUtions,ori>erkcutions , asagainft themeanes 
oi failing^. Fourthly, wee muft abide in Chrifi l , labouring to nourifhthe 
fence of his prefence, and the contentment arifing from the Communion 
with his membersj&c. Laftly, wee muft be much in the exercifes of Mortifi- 
cation, euery branch that beareth fruit the Husbandman yurgeth, that it may 
beare more fruite m . 

Before I parte from thefe words, itistobeeobferued, that hee faith not 
they were fruitful!, or increafed : but the word is fruitfully &c. To note that 
when men hauegiuen their names to the Gofpell'j that which befalleth them 
is faid to befall the Gofpell : partly, becaufe what good men do, the}' doe 
itbydireftion from the Word, and afliftanceofthe fpiritof Chrift : and 
partly becaufe the world attributes what is done by profeflbrsof the word, 
to the word they heare : if their liues be full of good fruits , the word tfCjod 
is glorified, but if they bee any way viciou s , the word it blajphtmed n . Then 
they fay, this is their preaching, this comes of gadding to Sermons , and 
tofling of their Bibles, &c. The Vfe is both For Inftruflion and Com- 
fort. For Inftrudion, therefore Gods Children (houldnw<tf out their falua- 
thn with feare and trembling, and labour to be fi/ledwith the fruits of right eouf- 
neffe, lining inofenfmely^tnd holding {earth the word of life in all holy conuerfatton, 



Rom: 6, 

The vvord in- 
creafeth fiue 

g £^.47.1 2. 

What wee 
muft do that 
we may in- 
h \E3[«/?.47. 
Pfitl- 1. 

I Tfay 17. 6. 

k/«M 7 .8. 

tt\Ioh.\$. 2. j. 

n Rent, i. 


oThil. i. il. 
& i. I J. 1 6, 


There is a 
feafon for 

**C«r. j.». 

Frow f fo day. 


finning M lights in the muiScfi ofafrorrard and crooked Nation °. For Comfort 
alfo, becaufe the Lord i/pleafed to communicate the honour of his word to 
his peoplc,fo as where the word i* in credit,they (hall be in credited if they 
bedcfpifed, they are not defpifed alone, but the Word is deipifed with 

Thus of the firft thing in the erficacie of the Word, vU. what it doth- 
The fecond thing is vpon whom it worketh, or the fubied-perfons, 

AsitisalfoinjoH^ Deft. It helpes not vs that others (though many ) bee 
wrought vpon by the word, gathered, made fruitfull,.and increafed : vnlcire 
we be lure of the efficacie of it in our felues. It had beene a fmall comfort 
to the Coloflians to know that the word was fruitfullallouer the World , if 
it had no power amongft them. There is a windie vanitie preuailes in the 
heades or many hearers, they thinke they doe worthily when they com- 
mend the Sermon , praife the Preacher,tell of the working of the Word in 
fuch and fuch, though they perceiue not that vnto them it is but a dead let- 
ter. Many are fuIl-mouthed,but haueemptie hearts and hands : but it fliould 
be our difcretion to labour the cure of this Joofencfle and wandering of 
heart, and not to fuffer our foules to be Jed afide from confidering our owne 
way by any iuchfmooth wiles of Satan. Thus of the perfons j the time 

Front the day. ] Here I obferue three things. 

Firft, that there is a feafon for men to berruitfullin. We arc naturally dry 
trees, or no trees: Wee are but dead ftockes : neither if wee fliould (land in 
Gods Orchard to alleteinitie, would we of our felues beare the fruits of the 
Gofpell,orexcrcife our felues in thofefaire fruits that are vnto eternall life : 
if before this day the Citie of CololTc had beene fearched with lights , there 
would haue beene found no truefruits of Grace or Righteoufnelfe amongft 
them r our feafon to beare fruit is then when God calles for it. A t fome time 
of our life, God ( giuing vs the meanes ) doth fet before vs the way of Life 
and death, afle&svs inwardly with fence of our miferie , or the glory of 
conuerfion, or the neccflitie of our repentance. Now when the Axe of 
Gods Word is laide thus neere to the rooteofthe Tree, it is then timeto 
beare fruit, or elfeweare in danger. Theconfideration hereof, as itfhewes 
that the workes of ciuill honelt men are but fhadowes or blafled fruit e : fo it 
fliould inforcevpon vs a feareof (landing out the day of our vilitation. Con- 
fider with thy felfe, God calls now for repentance, and the duties of new o- 
bedience. If now thou anfwere Gods call, and pray God to make thee fuch 
as hee requires thee to be, thou maieft findefauour in his eyes $ for God U 
neere them that call vpon himiiihtjfeekehtm in due time, while heemujbee 
found : bat if thou delay ; confider fir(t,that thy heart of it felfe without drcf- 
(ing, will neucr be frui thill : fecondly , that thou art not fure of the meanes 
hereafter : thirdly , if thou wereft fure , yet who can prefcribevnto the mod 
high .' Hee hath called, andthott haft not anfwered j therefore feare his luflice, 
thou maifi call and he rtill not anfwere. 

Secondly, that it is exceeding praife- worthy, and a lingular mercie of 
God 5 if the word of God worke Ipeedily vpon vs j if wee yeeld and lloope 
with the firf \ 5 if it m ake vs fruitful! from the firft day. This liuely working 
of the word , firft is a feale to the word it felfe j for hereby it is out of all 
doubt, that it is the true word of God, and this effe&uall worke of Grace 
vpon our consciences, doth fence vs again ft a thoufand obieclions about 
the Word : fecondly , it is the Miniflcrs !ca!c- as foone as hee feeth this power 
of Doftrine ; bee hath his feale from God : the fruitfulnelle of the people, 
is the Preachers teftimoniall * : thirdly, fo foone as we fin de the Word to bee 
afauour of life vnto vs, it becomes a feale to our owne Adoption to lifej and 


Verf. 6. #e beard and knew the Grace of God, 

therefore we (hould againe, euery man, beadmonilfied,totake heede of de* 
laying the time ; for not onely we want the teftimonyof ourowne happi- 
neffe, while we Hue without fubiecfting ourfoules to the power of the word, 
but exceedingly prouoke God againft vs : wee (hould confider that the holy 
Ghoft faith peremptorily, Newts the^Axe lay d to the roots of the Tree, and 
euery Tree that bringeth notfoorth fruit u cat downt andcafi into the fire. . Note 
that hee required! prefent fruit, or threatneth prefent execution p. Neither 
may we harden our owne hearts with preemption, becaufe wee fee not pre- 
fent execution vpon this rebellion of man againft God, and the offer of his 
grace : for wee muft know that men are cut off by more wayes then one. 
Some are cut offby death, as an open reuengeof the fecret rebellion of the 
heart, not opening when the fpirit of grace knocketb. Some are cut off 
by fpirituall faminejGod remouing themcanes from them 3 or fuffen'ng them 
to be their owne executioners, by withdrawing themfelues from the meanes. 
Some men are cutoff by Gods fearcfull Iudgement, being caft into a repro- 
bate fence. Some are cut offby Church-cenfures, God ratifying in Heauen, 
what is done in Earth by the Church. 

Thirdly, hence wee learne, that ifwe would be tfucly fruitfull, weemuft 
be constantly fo ; notlofealeafe, muchleffegiueouer bearing fruit*. So- 
daine flafhes will not ferue turne : the Lord know es not how to entreat 
them, whofegoodnefte is but like the morning deaw i. Either (from the 
day) constantly, or not (vpon the day) truely. Thus of theTime. 

Fourthly, this efficacy is limited 5 Firft, bythekindeof Do&rine which 
efpecially makes men fruitfull, viz,, the DocTrineofthe grace of God : le- 
condly, by the application of it, both by Hearing and Knowledge, and both 
arelimited, in that rhey are required to be in the truth. 

That yee heard and knew the grace of God in truth ,] In the Opening of thefe 
words I confider, firft, the words apart : fecondly,theDoclrincsour of the 
whole. For the firfhheere are three things to be confidered : j.what grace of 
God the Gofpell propounds to men : 2 .what we muft doe that we may haue 
the comfort of this, that we doe truly heare : 3 .what it is to know truely. 

For the firft, theGofpell requires of men a deepe fence of the lingular 
Grace or free Mercy of God towards men , and that principally in flue 
things: firft, in giuing Chrift to mankinde fallen $ and finding out fo hap 
pie a meanes of our deliuerance : fecondly,in accepting of the mediation of 
Chrift in particular for thebeleeuer, in the age that hee liuethin : thirdly, 
in forgiuing finnes paft , through his patience : fourthly, in bleffing the 
meanes, for mans fan edification : and laftly, in allowing vnto men their 
lot in the inheritance of the Saints in heauen. 

Secondly, that we may haue the comfort of this, that we doe truly heare 
the word, feuen things are to be done : firft, we muft deny our owne carnall 
reafon,w it,parts,and outward praifes,**^ become fooles that wee may bee wife r .- 
fecondly, wee muftfeare God, and fet ourfoules in Godsprefence f : thirdly, 
wee muft come with a pttrpofe and willingnefTe to bee reformed by it ' : 
fourthly, wee muft labour for zmeeke and humble Jpirit, mourning ouer 
Pride, Malice and Pa ffion " :flftly, wee muft heare all*, both at all times, 
chatisconftantlyj and all doflrines that cohcerne the grace of God : fixtly, 
wee muft heare with faith and affuranceT : laftly, wee (hould efpecially in 
hearing, waitfor a bleffing from God, in the particular knowledge of God - 
jrace to vs, elfe all hearing is to little purpofe. 

Thirdly, men may be (aid to know, and yet not truely : firft, when they 
enow falfe things^ as in the Church of Rome, to know the doctrine of Pur- 
gatory, IntercefTion of Saints, Image- worfhip, the Suprcmacieof the Pope: 
arin Germany, to know the Vbiquitie of Chrifts humane nature, vniueriall 



p Mat.^xol 
lohn 1 j.». 


«V «**$#*• 

Pet: 1: 

Fiue things 
principally to 
be acknow- 
ledged from 
Gods Grace. 

That we may 
heare the 
word in truth 
feuen things 
are to be done, 
r 1 Cor.3.18. 
CVfal.ii. 14. 

t Tfal. 5 o.\6. 
u lam. 1. xt. 

I Chron.^a.rf. 
x Dtut. j. 2 7. 
y Heb,4,.i. 
1-., P.?. 
How men 
may be (aid 
to know and 
yet not tr«ly. 


DoEl. i. 

The caufcs 
why many 
hearers get 
not know- 

Dott. 2. 

II. 14 

Doli. 3. 

The doftrine 
of Gods grace 
hard to the 


The great 

of aflurancc. 

tee beard and knew the Grace of Gd. Chap, j . 

grace, falling from grace; or rhat the Sacraments conferre to all, the graces 
they figni6e> and fuch like. Secondly, when men haue the forme of words, 
and vnderftand not the meaning. Thirdly, when the notions of the truth 
are entertained in the minde, and not let downe into theaffedions ; when 
men haue knowledge in their heads and no affections in their hearts : the 
Law fhould be -mitten in their hearts. Fourthly , when men know things by 
opinion, not by faith, as the mod men know the greateft part of Religion. Fif t- 
ly, when our knowledge is not experimental! in pradife. Sixtly, when men 
know other things, butnot the grace of God to themfelues. 

Thus of the words apart. The Doctrines follow. 

Firft, men may heare and yet not know. Knowledge is not attained by 
all that heare : and this cornea to palle either as a curfefor mens home-linnes 
vnrepented : Where Manners will not beinformed,their Faith cannot: or by 
reafon of pride and conceit of our owne wits , and that weeneede not bee 
informed : Thus the Pharifes are blinde though they heare Chrifl himfclfc: 
orit comes to palfe by reafon of mens faultinelle in hearing, they heare 
carelefly, orwithoutapplication,or with prejudice, or not all : or elfe it is be- 
caufe men fmoother their doubts,and feekenotrefolution in priuateby con- 
ference, or feeking the law at the Priefts mouth : and in many,fruitlellc hear- 
ing is caufed by want of. catechifing, when people arc not fitted for preach- 
ing by information in the principles before. 

Secondly, the hearing and true knowledge of Gods grace to a man in 
particular, doth make fruitfull : the falutiferous appearance of Gods grace 
in a mansheart,workes in a man a defire and endeauour zofkew aft goodfaitb- 
fulneffe that may adorne that do&rine , by which hee comes to know God to be 
his Sauiour. It teacbeth men to deny vngodlinefe and worldly Ittjis , And 
to line godly , rigbteoujly , andfoberly : it purgetb vpon iniquities and inflames 
the zeale of good worses * . When GODS Children haue the ty dings of 
grace giuen vnto them , it kindles in them a lingular incouragement 
to goe about Gods worke, and to hold out to lay the very Ufl flont 

Thirdly, as other Doctrines , fo efpecially the doftrine of our reconci- 
liation with God, or of our particular allurance of Gods grace to vs is ex- 
ceeding hard, and men are ftrangely turned off from the right knowledge 
of it. This comes to pa(fe( where it is effectually preached ) becaufe it is 
hindred by common hope,and by a refolution in many to part v\ ith no finne 
for the attaining of it; and by a naturall darkenelle in the vnderflanding 
of man in matters of the Kingdomeof Chrift, and by the fpeciall malice 
of the Deuill,andbypridein other knowledges. And lafrly, by an incre- 
dible auerfoelTe in our natures, that will not bee brought to fet time apart 
to minde this point ferioufly, and to apply our felues vnto the meanes that 
might further vs thereunto. Whereas if men were a iTiircd of Gods fauour, 
and polIeHed of failing grace, the profit of the knowledge of it, would ap- 
peare to be exceeding great: though the heart of man be exceeding dull, 
yet it could not but meruailoufly refrefh vs to thinlceof the pardon of all 
ourfinnes; yea, if wee were furc of this point, and had trauelled foundly 
about the experience of Gods grace tovs in particular, it would for euer fet- 
tle vs in the plerophorie of our religion. A man needs neuer care for difputes 
and the thoufands of Volumes, about which fhould be the true Church or 
true Religion ? for if a man by found reafons from the word and Spirit of 
God, had gotten the atTurance of Gods loue, hee would becomes Mount 
Sfon, that could not be mooned. This alfo would make a man able to con- 
temne all earthly mutations,and liue in firmenes of heart, in fome meafure, 
out of the feareof any afflictions, or of death itfelfe : and bciides , it would 



6 . Tee beard and knew the Grace of God, 


preferue vs from thepoyfon and infection of earthly pleafures , and vaine 
delights and profits. And to conclude, it is to cnioy a kinde of heauenvp- 
on earth, as being an entrance into thefirft degree of eternal! life. 

When men get from vndcr the Law to-liue vnder Grace, it workesnot 
onely a diilblution of the dominion of finne , but a confecration of the 
members for the feruiec of righteoufnelle a : ofthefulnefe of C h r i s t 
<foallthefaithfullr«-«0e euen grace for grace h ; the truth of Sanftification 
and new Obedience, together with the perfection of Redemption andlu- 
f hfication. To conclude, euery faithf ull man may fay as the ApoftJe faid, By 
the grace ofCjodl am that lam c . 

The vfc is firft for instruction , euen to labour fo much the more earneft- 
Iy for the certaintie of alfurance of Gods grace and free fauour to vs in par- 
ticular, becaufe it will make vs abundant in rhe worke of the Lord, and in- 
rich vs with thofe things that may further our reckoning againft the laft 
day. Butthat wee may fpecdein fuing for Gods grace, and waitingibrthe 
tydings of his fpeciall loue, wee mint labour to be good men , and fliew it 
by this, that wee be men of holy imaginations d . Our vndcrftanding will neuer 
be capable of this knowledge till the cuills of the thoughts be infomemea. 
fure purged out and fubdued. Befides, we muff take heedc of fcorning and 
contemning the meanes of grace e , and labour for a hatred of euery finne 5 
for till then wee neuer get any found experience of Gods fauour. So long as 
amanmakesamockeofanyfinne,andfecureIy againft the light will com- 
mit it> fo long he remaines vnder the power of folly and vnregeneration f ; 
but efpecially wee mult labour to get and grow in humilitie } for God be- 
ftowes his graces on the humbles. And if God euer comfort vs with his 
grace, let vsfolearne to make it our portion, and to rruft perfectly vpon 
it^asnottoreceiueitinvaine'jbutobey all thecounfell of God and his 
Minifters that befeech vs to exprelfethe power of it in our Iiues. 

Secondly, the doctrine of the power of Gods grace doth bitterly reproue 
fourc forts of men .- Firft, fuch as negled Gods grace , and feeke not any par- 
ticular euidence for it. Secondly, fuch as fall away from the grace of God, 
and giuc oucr the vfe of the meanes of grace k ; which apoftafie many times 
befals fuch men as will not wafli off the pollution, nor by mortification ftay 
the fpringing vp of fome bitter roote or other within their hearts. Such 
Apoftates, when they were at the heft, had ia their hearts fome imperious 
lufts and paffions or other, that rhey made not confeience of to fubdize 1 . 
Thirdly, fuch as turne the grace of Cjodinto yeantonneffe : men that beforethey 
haue any realon of comfort , vpon the bare hearing of the promifes of the 
Gofpelljtakelibertietoliuelicentioufly , and follow their finnes with pre- 
fumptuousabufeof Gods mercy. Thefe are vngodly men , ordained before 
to condemnation 111 . Laftly , fuch as cannot abide the doctrine of Gods 
grace, but defpife and hate the very Spirit of Grace , how fore fhall their pu- 
punifhment be B ? 

Thusfarrcof the Thankefgiuing for thcprincipall meanes of Grace. 
The Inftrumentall followes. 

Verfe 7. tsit yee alf» learned of Epaphrai our fellow- fernant , who is for yon 
afaithfaH Minifter of god. 

Verfe 8. Who hath alfo declared vnto vsyour loue^whichyou haue in thejpirit. 

HEe hath giuenthankes for the Miniftery : nowheegiues thankes for 
the Minifter: who isheredefcribed by his name ( Epapbra* ) by thead- 
iund Loue of others to him ( beloued ) and by his Office (aSeruant, ) by his 
willingnes to ioyne with others Qw<f[*\*t t a felUw-feruant , by his faithfulnes 

G in 



dPro: 1 2/ 2. 

cPr«: 3:34. 

fPrc«.- 14; (. 

lima 4; 7. 
h : 'Pet: j: jj.' 
1 %Cor:C:z, 



mlttd: 4. 
aHeb.' 19: l?. 



Doll. 2. 
What a Mini- 

Do8. 2. 

I Cor: j. 
ptCor: j:6. 
q I Cot: 4; 1. 
77*.- 1.- 1. 

1 Tim.- 3.- 4. 
r^w'- »> : 4- 

tR^uth i.zo. 

T/tt ^/o«e^, oar Fellow-fernant. Chap. 1 . 

in the execution of his Office ( which it for you afaithfull Mimfler of Chrift : ) 
laftly> by his loue to his people, which hee Ihewes by the good report hee 
thankefujly giues of them. Verf. 8. 

From the general! con fi deration of all the words I obferue. 

Firft, it much matters to the erfxacie of the doctrine what the Minifters 
be : hee that would profit his hearers mud be -, Firft , able to teach. Second- 
ly, hee (hould be beloued, not a man againft whom the hearts of the peo- 
ple had conceiued vncurable preiudice , orfuch a one as was fcandalous. 
Thirdly, hee had neede to be a fellow- (eruant, one that will draw with o- 
thers. Fourthly, hee muft confecrate his feruice to God and the Church. 
Fiftly, he muft be faithfull. And Jaftly , one that will loue his people. 

SecondIy,Miniftcrs of greater gifts,or placesjor learning,may here learne 
how to carry themfelues towards their fellow- Minifters : Paul commends 
£/>*/>&>•,«, confirmes and countenances his doctrine, and giues him the right 
hand of fellow/hip. Which example much condemnes the haughtie pride 
and arrogancy of many great Cleargy-men, in whofeeyes their brethren 
are defpifed ; fometime (welling againft them with enue , fometimes openly 
puduing them with cenfures, especially if God blelTe their labours with any 
good fuccejjejeafilyfettingout with the formoft to detract from their iuft 
praifes for gifts, finceritie, orpaines : woe and a fall will be to the great pride 
of Cleargy-men. 

Thirdly? the Apoftle ftriuesto winne a greater eftimarion to the Minifter 
that fo hee might the better faften their refpefts to his Miniftery, to note 
thatwherefheMeftengerisnotin credit, the MelTage is eafily neglected 
or contemned. And therefore as men would defire goodfuccetle in the Mi- 
niftery of the Word , they ftiould labour to get and retaine an honourable 
opinion of the Minifters. And to this end confider that they are called 
Gods Coadiutors ° , Mimfler s of the Spirit?) (jocts Stewards % Cand/eflickes T , 
the mouth ofChnfl r , Starr es. Angels r 5 and haue many orher titles of dignity. 

From thefe words (ai ye al/o haue learned efSpaphrat, ) I obferue : Firft that 
if men would bee effc&ually wrought vpon by the word , they muftplant 
themfelues vnder fome fetled Minifterie : they that hcare now one, and then 
another; at one end of the quarter heare a fermon of this man, and at the o- 

Secondly,heis a true member of the Church that can mew found grace 
and knowledgejearned of the Teachers of the Church. It is neither the 
account of the world , nor profeflion of true Religion , nor cbmming to 
Church, demonstrates neceflarily a true member of the Church, but the ef 
fectuall fubiectiori of thefoule to be formed and wrought vpon by the Mi- 
niftery of the Word. 
Thirdly ,it is an ordinary infirmity in the better fort of hearers that in many 
points hey receiue Doctrine vpon the credit of the reachers 3 yeelding no 
other reafon, but Epaphrat taught fo 5 which fhould awaken affection and 
confeience in Minifters, out of thefeare of God , and found and infallible 
knowledge and premeditation to deliuer what they doe deliuer , and to vt- 
ter nothing for certaine but the word of God. 

From thefe words ( the beloued, our feUow-feruant, ) I obferue, firft , that 
common affliction for the caufe of God,workcs in men tendernefteof loue. 
ThePrifon makes a great Apoftle imbrace with fingular loue a pooreand 
meane M inifter ; the fmell of the prifon, and fight of the flake, (if iuch times 
fliouldeuercomeagaine,) would frame a better amity amongftour Church- 
men j ambitious men might then lay downe their perfonall and guilefull 
eagcroeiTeofhaft and hate; and humorous men would then bee aihamed 
todeuifehowtoinlargethediftention, by coyning new exceptions, and 
vgin g 

Vcr. 7. 

A faithfullVeacon. 

<s 5 

vrging of peremptory new fcruple s : modeft and humble ijnen on both fides 
that haue fought the peace of Sion, would then haue double honour. 

Secondly, that hee that is faithfull is beloued ; beloued I fay of God and 
Gods houfliold. ItisauilHigneina Minifter that hee is not found, when 
hee Andes no tokens of Gods loue in his heart , nor fignes of refped with 
Gods feruants in his life. 

Third !y, that to be Gods Seruant is an high dignitie : it is here the ipeciall 
glory ofanApoftle, and was acknowledged and proclaimed to be the belt 
part of a Kings title, Pfal. 3 o". the title of it. Which may ferue for comfort 
topoore Chriftians : they can get no Wealth , offices , nor Honours in the 
world? but here is their ioyi they may get to bee Gods feruants, which is 
better and more worth than all Honour. BiCides, itcondemnes the afpiring 
of the Cleargie: yet when they haue done all they cantomakethemfelues 
great men, hee is a better man in Gods bookes , that by faithfull feruice can 
winne foules to God, then he that by his money or paines can only purchafe 
many liuings and great dignities to himfelfe. 

Which it tfor you a faithfull Mimfler , or Deacon. ] Concerning the word 
&td?Kopo;,rendted Mtftifter ,it is exprelldy zDeacott : and it is a title of Of- 
fice, Seruice, or A dminiftration,giuen fometimes to Chrift, hee is called, 
The Deacon of Circumcijion u ; fometimes to Magi Urates x 5 yea, fometimes to 
Women y; fometimes to a fpeciall calling or fort of Church officers x $ fome- 
timesjtotheMiniftersof theGofpellboth ordinary and extraordinary : fo 
Timothy is a Beacon, J Ttm.4. C. {oJudas } tyf£ls 1. 1 7. 15. ButtheDocTrine 
I obferue is : 

That euery faithfull Minifter is Chrifts Deacon : and this may comfort 
painefull Minifters 5 for to be Chrifts Deacon is no bafe officejor to be called 
(o, a title of difgrace : for it is a title giuen to Chrift, and the greateft Magi- 
strates. And concerning them is that promife that hee that recciuethone 
of them in Chrifts name, fliall not be without his reward * , Befides, Chrift 
faith of them, that where hee is, there /hall his Deacon or Seruant bee, and 
his father will honour him, though the world doe not 8 . Further, it may 
refrefli them that they are faid to be Deacons , not of the Letter, but of the Spi- 
rit t z Cor, 1.6.7. 8. Laftly, wee may fee what power thefe Deacons haue, 
(JWath. zz. They call>they perfwade, they are heard of the great King,if they 
complaine and informe ; and they binde men hand and footeand calf them 
intovrterdarkenefte. Onely , if Minifters would haue the priuiledges of 
Chrifts Deacons, they mull put on and praftife their properties. Firft,they 
mu ft become as little Children : for humb.'enerte of minde and confidence 
in Gods fatherly care and prouidence, and for freedome from malice b . Se- 
condly,they muftfollowtheirMafter Chrift, in doctrine, in life, and in 
fufferings c . Thirdly, feeing they haue this Deaconfhip , as they haue receiued 
mercy, they fhnuld not faint, but cafi from them the cloakes offhtme , and not walkf 
in craftine(fe,nor handle the word of god deceitfully ; but in declaration of the 
truth Jhould approue themfeluesto euery mans conscience in the fight of God d . So 
as for the daily exprefling of their doctrine vpon the hearts and Hues of the 
people, their people might be their Epiflle e . 
Thus of the 7. Verfe. Out of the 8. Verfe I obferue diuers things. 
Firft, from the word [ declared, ] as it is here vfed and apply ed to reports, J 
'note, that thofe things are to be reported and /fpoken j that may giuelight 
othe hearers. A good mans report tends to cleaie things inthemindesof 
hem that heare him : there fliould be light and a Lantherne in our words f . 
To this end wee (hould vfe wifedome, and truth, and meckenefte, when wee 
peake : Wifedome, by preparing our felues to fpeake : Truth, to report 
hings as they are : and meekenelTe, to auoide paflion j for anger is a great 

G 2 darkener 

ufym 14.8, 
xRom. 13.4. 
y hjm. 16*. 1. 
7 "Phil, 1. 1. 
I Titt. 3.8.11, 

* Mat. 9. 3 j. 

with 37. 
iltlw 12.26. 


c lohn la. x6. 

dzC»r: 4.1.1 

f Vron. 6, %i. 


Loue in the Spirit. 


lap. i. 

g Gal. j. 6. 
h G*/. 
x.Tim. 1.7. 
i £pfee£ I. 4. 
k 1 77m. i.J- 
m John if.ql. 
n 7o/;» 15. 10. 

o i^pw.j-y. 
p I Iob»^z. 6. 
qxCer.J, Ij. 
r i left. *.l j. 

f fym. 13.10. 
t fym. 14. 1 f. 
uJ^ow.lJ. jo. 

darkencr. We fliould alfo take beede of diuers (innes in both Tables , that 
greatly corrupt tne hearers, not onely in the generall , but in this , that they 
greatly darken and make muddy the vnderftanding of man. As in the firlt 
Table, difcourfesordiiputesof Atheifmeagainft the Word, Religion, or 
Ordinances of God j Apologies for Idolaters or Idolatrous Religion, in 
whole or in part 5 the very naming of vices or Idols without difgracing or 
hating of them 5 Impatiende or murmuring againft God, and fuch like: 
And in the fecond Table, flattery, tale-bearing , falfe accufiog , rafh judge- 
ment, anfweringof matters before they beheard , are great darkeners of the 

Secondly, in that Epaphras intending to complaine of them for their cor- 
ruptions in opinion and worfhippe, doth here firll declare their praifes and 
graces of Gods Spirit. It fliewes thatit is a worthy grace to be apt to exprelfe 
others iuft praifes, efpecially whenwearetofpeakeof their faults 5 for that 
will fliew that we are free from enuie, oftentation or difdaine, and that w« 
(ieke not our tyvae things 3 that wee (are not fulpitious, tier think? ttuSi norrc- 

Loneinthefpirit\ Loue is either in God or in man : in God there is the 
perfonall loue of Chrift, the loue of the Creature, the loue of man, and the 
loueof goodneife or good men :In man thereis both the loue by which hee 
loues God, and the loue by which hee loues man. I take it, here it is meant 
of whatibeuer loue the Spirit worketh in man. Of Loue I haue fpoken at 
large before, here onely J note briefely two things in generall. Firft, thene- 
ceflitieofLoue : Secondly, the tryall of it 5 both inthenegatiue. For the 
rirft. If the true loue of God, and Gods children, bee not in vs, wee haue 
not faith S, nor the Spirit of God j, for Loue U the fruit of the Spirit h j nor the 
Seale of our Election' : nor a pure heart or good con fcience k , nor ftrength 
to holde out againft errours' 1 - And for triall: firft, of our loue to God. 
Wee mud know, that hee loues not God that will not come to C h k. i s t for 
life m ; that keepesnothis Cov%mandements n -^ that u ajhamed of the Crop and 
profeflione/ C6r*/?°; that loues not the word, fo as to hide ( as precious 
treafure in his heart) the inftruftions and comforts of the WordP j that is 
not inflamed and inwardly conftrained to an ardent delire of holy du r ies 
in that place God hath fet him in <i j that femes the luft or loue of his profit, 
fports and carnal 1 delight r . And for trial! of our Joue to men , hee loues 
not his neighbour j flrft, that cannot doe it in thcSptrit, that is, infpirituall 
things, and from his heart, according to the directions and motions of Gods 
Spirit :fecondly, that doth or worketh euill to his neighbour { 1 thirdly, that 
wilfully will of end his brother in a thing indifferent 1 : fourthly, that will 
not pray for his neighbour u : fif tly , that is not prone to (hew mercy x . 

JQuefi. But how mufti loue my neighbour, t/fnfrr. As Chrift louedvs- 
and that hath foure things in it. For, Chrift loued vs fir ft , and though wee 
were his inferiours, and for our profit, and with an ener Lifting loue : (o fliould 
wee ; firft, wee muft loue with a preuenting loue ; fecondly , wce-muft loue, 
though they be meaner perfons in place or gifts then wee ; thirdly, we muft 
loue them fortheir profit and good, not for ourowne -, and laftly, wee muft 
loue continually and feruently. 


Ver. 9.1 o.i i. 

For this caufe. 

Verfe 9. For this caufe, we alfo,fincethedaywe heard 'of 'it , ceafe not topray 
for yon, and to defire that ye might be fulfilled with the knowledge of hit will , m all 
wifedomt and fpirituall vnderflandtng. 

Vcrfe 10. That yee might walke worthy oft he Lord, in all pleafing, being fruit, 
full in all good worke s, and mcreafmg in the knowledge of God. 

Verfe 11. Strengthened with all might , through his glorious power >vnto all 
patience, and long-fufferingwith ioyfulnejfe, 

THefe words are the fecond part of the Preface , wherein he flieweth that 
hee praied for them, which hee both generally affirmes , and fpecially 

The general! affirmation is in thefe words : For this caufe, wee alfo , fine e 
the day we heard of it, ceafe not to pray for you. 

The fpeciall Declaration is in the words that follow : iAnd to defire that yee 
might be fulfilledwtth the knowledge of his will : and fo forward to the end of 
then. Verfe. 

In the affirmation are threethings.-firft, an Intimation of a reafon, (for 
this caufe ; ) fecondly, the Notation of time, ( fence the day wee heard of tt ; ) 
thirdly, the Matter affirmed, {we ceafe not to pray for you. ) 

Ingenerallweemayplainely obferue that the defires of our hearts, and 
endeauoursof ourliues oughtnottobeimployed for our owne good one- 
ly , but for the good of others. Wee are neyther borne nor borne againe 
forourfelues. Sanctified and holy men haue beene full of conftant and 
ardent affections and defires after the good of Gods Children : The mini 
feflation of the fpirit is giuento euery member to profit withall x . Religious JLoue 
feekethnot his owne things T : wee fhould notfeeke our owne things, as 
many doe , but that which is lefts Chnfls, viz. that which tends to his glo- 
ry, and the profit of his members : yea, Chriftians mould ferue one another 
by hue : hee is not of God that hath not holy affections to promote fo 
farre as in him lyeth , the good of Gods Children \ Herein are the Chil- 
dren of God , and the Children of the Diuell vfually kpowne : cerfainely that 
which any man is in Religion, hee is relatiuely $ if not fit to ferue the body, 
then not fit to be of the body i hee is not a Saint, that feekes not communi- 
on of Saints. 

This may ferue : Firft, to (hew the miferieof fuch as haue no inflamed de- 
fires after the good of Gods Children, Secondly , it may giue vs occafion to 
examine our felues, what good the body of Chrift reapesby vs. If any 
ChrifiiauoflelTe power, gifts and meanes in the world, aske 3 what good 
can ! doe to ChrilHans ? 1 anfwere, if thou canfr. doe nothing elfe , thou 
canft pray to God for them , and defire their good , reioyce in their profpe- 
ritie, and mourne for their miferies .• neither let this be thought a meanc and 
vnprofitableferuicetothebody ; for wee fee here a great Apoftlcimploy- 
inghimfelfe about fuch worke : yea, thou doft benefit the body by kee- 
ping an holy order in thine owne worke, walking inoffenfiuely. If one flone 
flie out of the building it may breede great annoyance to the whole. 
rhirdly,this fhould teach vs to auoide what lets our defires or abilities to 
erue the Brethren by loue, and what may wrong the body : Take heede of 
/vorldlineire, euen thefe carking cares, or plodding thoughts , about earthly 
hing9 : vfethe world, but ferue it not : rake heede of irreligioufneife or the 
:ommonprophanenelfeof the world : take heede of rafh cenfuring,andthe 
mftomarylibertyof fpeechtoiudge,andmarter-like to taxe theaclionsof 
>thers : laflly, take heede of prefumptuous and fcandalous courfes of life. 
^nd here alfo may be gathered a comfort to afflicted confeiences , that are 
, G 3 diftrelled 


The DiuiGon. 

We are nei- 
ther borne, 
nor borne 
againe for 
our felues. 

x 1 Cor. 11.7. 
y iCer.ig. 

Z lief;.j.lO. 



».. ■ ■ . q » i 


a lames 5.16. 

\>MAt. 18.19. 

menu to 

CP/4/.JO. if. 

d Ef4.6}.\6. 
« £f*. 49- 1 J- 

f Math. 7.9. 

For this Caufe. 


When thou 
feeft the word 
begin to work 
in any place 
pray feruently 
to God. 

What thou 
fhouldcft pray 


diftrelled, becaufe they finde not what they would in themfelues : they mud 
know that one great way of triall of finceritie, is by the conftantvpright- 
netre of their hcarts,in the defires of good to the Church and people of God. 
And therefore though they cannot fpeake fo much good of themfelues as 
were meete, yet it is a great grace of God, that they haue inflamed affections 
towifhallfpirituallprofperitictoGods people, and to bleife them in the 
Name of the Lord. 

For this caufe. ] Doti. When we fee the Word of God beginning to worke 
effectually in any people, and that they wax fruitfull, it is the dutie of all 
that loue Sicn, to beftirre themfelues , and cry mightily to God, with vncef- 
fant prayers for them. If it be asked what we fhould pray for , or w ifh vnto 
them. I anfwere, wee fhould pray 5 firft that God would rellraine theDi- 
uell and all wicked men, that profeffion bee not difhonoured in the birth of 
it, by fcandalous perfons .• for it is one of the firft practifes of the Diuell , to 
thruft up wicked men into profeffion > th at fothe glory of finceritie might 
be darkened. Secondly, that the word might haue free paifage withouc 
interruption or hurtfull oppofition. Seldome doth powerfull preaching 
make a diuifion in the heape,but the Diuell and diuellifh men flriuc to wring 
theFanneoutofChrifts hand, that the winnowing may ceafc. The Do- 
ctrine that feparates the precious from.the vile , and without refpeft of per- 
fons, yeelds comfort to the gracious , and terrours , as the oriely prefent 
portion of the prophane, is exceedingly oppofed of the world. Thirdly, that 
they may grow in grace. But, to omit other things, the Apoftlehere uSewes 
by his owne example that we fhould pray 5 firft , that they may.truely know 
the wiS ofGod'va, Chrifl : fecondly , that they be difcreete and wife in carriage, 
as well as 'wvnderftanding : thirdly , that they may walks worthy rf the 
Lord, &c. fourthly, that they may increafe in knowledge : flftly, that they 
might perfeuer , being flrengtbened with Gods might : laftly, that they may 
lead a patient and ieyfu/l life. And wee fhould be thus careful! of the good of 
others,both becaufe God requires it, and the Saints haue practifed it j and 
befides, if thou haue any grace, thou ftandeft or fallen 1 with othcrs,in refpect 
of the credit of profeffion . 

Since the day that wee heard of it , wee ceafe not to pray for you. ] Firft) from 
the coherence of thefe words with the words following, wee may note the 
great efficacie of Prayer, how mightily it preuailes with God : it is a way by 
which a Chriftian may exceedingly helpe himfelfe and pi eafu re his friends 
TheprayeroftberighteoHtauailcthmuch, both for helping of the body, and 
healing of thefoule a . If two found-hearted men agree in earth , in a fuiteto 
God the Father in heauen , they preuaile with incredible fuccefTe, they get 
what they would haue b . 

And that wee may be incouraged to Prayer, there are diuersthings that 
mightvndoubtedlyperfwadevstorefolueofthe efficacie of prayer. Firft, 
Gods Commandemtnt ; certainely God will not require prayer but that hee 
meanes to heare it c . Secondly, The Nature of God, he is a Father , and bath 
the compajfions of a Father. Though Abraham would not know his feede, if they 
had fuites to him, !•<««/ /4fe£&* ignorant of his pofteritie • yet God will heare and 
rede erne d : Though a mother fhould forget her motherly companions , yet God 
will not forget his e ; and therefore if earthly fathers, that haue a great deale of 
ill nature in them, can qiue good gifts to their children, and that becaufe their 
children aske them, how much more fltalt God our Father , who is perfectly 
compaflionate^wfjrtW things ; yea, the befl things, yea, the very fbuntaine 
of all good, his holy Spirit, if wee aske him f /Thirdly , the manner of Gods pre- 
sence of grace* when wee haue any fuites, heeisnotfarreoff, or hard to 
come to, as earthly Princes are, and great men in world many times; 


I Verf. 9. 

Wee pray for you. 


but hee uneere to allt hat call vpon him in truth i j yea, for more allurance of 
this, that hee is ready to receiue petitions, it is fay d, His e'ares are open to the 
cry of the righteous : he is fo farre from being abfent> that there is not fo much 
as any little impediment in his eare. God is euer ready to heare, if our hearts 
were ready to pray. Fourthly, The property of Gods liberality • heeholdesita 
great blemiihand diihonourto his bounty, either to deny when hee is af- 
ked, or to reproach when hee hath giuen ; either to except againft the per- 
fon, or to fticke at the greatnelfe of the gift h . Fiftlyj the ajfiflance ofthefpirit 
of adoption -The Spirit helpes our infirmities , though wee know not how to pray 
as wee ought, yet that (hall not let audience ; for The Spirit it felfe will make 
rcfjueftfor vs, euen in the fights which cannot bee expreffed l . Sixtly> The merits 
ofChrtfl and hit interceffion 5 hee hath prayed for vs, fo as what we aslee the Fa- 
ther in his Name, hee will grant it k . Seuenthly , The hate God beares to the ene- 
mies of his people ■ Gods Seruants fball fpeede in their fuites, euen becaufe of 
them that rife vp againft them. Laftly, our prayers are furthered by thevery 
Fairhand Holinelle of our godly and fpintuall Anceftours, the pofteririe 
fpeedes the better for their fakes : yea, without queftion we fpeede the better 
in England, becaufe we are thefeede or SuccelTours of the Martyrs. 

Obtctt. But I haue prayed for my felfe and others, and yet fmdenotfuc 
cede. Sol. ,Frrft, if thou fpeede rior^ it is either becaufe thou art not a righ- 
tcous perfon l : or thou art difordercdin thy carnage in the family m : or thou 
'didft not continue in prayer" : or thou doftaske amifte. 

Sluttl. But how may I know whether I did aike amiffe? Anf. Thou 
didft ask«amiire:firft,if thou didft pray and doubt °. Secondly, if thou didft 
make prayers thy refuge, but not thy recompence, when thou earned to 
pray thou confideredft what thou didft want for thy felfe, not what thou 
(houldeft render to God 5 thouvfedft prayer to ferue thy turne, but when 
thou hadft fped, thou didft not returneby prayer to render vnto God his 
honour p. Thirdly, if thou didll not make confciencc of the vfe of other 
ordinances of God ;for God will not giueall to any one ordinance. Fourth- 
ly, if thy prayers were ignorant, proud, hypocriticall prayers < \. Fiftlyj if 
thou waft not in charitiebut broughteftthy gift, and diddeftnotforgiue, or 
feeke reconciliation with thy brother r . Sixtly, if thou didft askeof God 
for wrong ends, or wrong things, as zofpendonthy lufls f : or for temporall 
things onely or cheefely c : befides, many times it comes topaflethatmen 
fpeede not, becaufe they are not humble. Wee fliould fo prize and efteeme 
holy things, as wee fliould exceedingly reioyce, if wee could get but the 
crummes that fall from the Fathers table. This Humilitie is euer ioyned 
with great Faith and wifbed fuccefTe in all fuites to God. Againe, it is to 
bee noted, that men may bee deceiued about the fuccelfe of Prayer : for the 
decreeforour fuccoursmay goefoorth at the very beginning of our fuppli- 
cations, though the knowledge of it bee not reuealed vnto vs till afterwards. 
Further, God heareth prayers diuerfly $ fometimes, hee heareth to grant the 
verie thing we defirejfometimes he heareth, andgranteth, andgiueth, not 
the verie things wee defire, but that which hee holds to beebeftfbrvs, and 
for the diftrefte wee are in : fohee was fayd to heare Cum s t, Hebr. j. 
Laftly, God doth heare and grant, and yet deferre to giue, and that for our 
great good many times : hee deferres that hee may prooue vs, that our faith 
may bee the more kindled, that his benefits may bee more fweet when they 
doe come, and that wee may know by the want, that it is his gift, when they 
arebeftowed, andthatwee may bee more carefuljof the good vfe of his gra- 
ce?, gifts and benefits, when we haue them . Thus of .the Coherence. 

Tor you j DoEt. We are bound to pray for others as well as our felues.In this 
place I confider in this point only two things. Firft, the kinds of prayers 



gp/"*/.i 4 

h lames 1.^. 


I Tfal.14.16. 
&■ 109:7. 
m r Vet.3.7. 
n Lh^. 18.1. ro 


Anf. ■ 

O James 1.6, 
pPftl.l 16. 12. 

q Mat.6. 

r Mat. j. 

{ lames j..}. 1 , 

t Hofej.i^. 



i — 


The kin dei of 
Prayers foe 


The perfons 
for whom we 
mud pray., 

X Theft, a. 

Wee pray for you. 



u fyw. T5.50. 

y C0/.4.J. 
% iThtf.yv.i 




* 2o/)»4' lit 

iTm. 1.8. 

iWVtf. 26.41. 

I "Pef.4-8. 
JdWM 1:6:7. 
H«fe 2-3. 



a Eccl-fr.-i. 
Mat 6. 


for others : fecondly, the forts of perfons for whom wee mud pray. 

For the firft 5 Iobferue heere in the originall, two words? a&ow%*£ and 
eurrifJiAvty in the tranflation, Prayers and Defires : as 1 take it, all the forts 
of prayers for others may be referred to thefe two heads : and the(e two dif- 
fer not fo much in the matter, asinthemotiuestoprayer 5 crty^^» Pray, 
ersy are fuch fuits vnto God, as wee are vehemently mooued to, by the con- 
templation of God and his Attributes. The difference betweene &y* and 
«Be«rdt^f is fomewhat fhadowed out by Oration and ^Adoration. A'tvy*™ 
heere rendered Defires, are all fuites vnto God, arilingfrom the deepe fence 
of mans cftate, either in dangers, wants, or bleffings : andvnder thiskinde 
may bee placed the three forts of prayers in 1 Tim 1. 1. for our defires for 
others, are either Deprecations^ in which wee defire God to turne away, or 
keepe from them fome great euill j or Interceffions , which arc either com- 
plaints of wrongs,ormolt importunate fupplications vnto God for their con- 
uerfion and the pardon of their lias : orlatlly, Thankcfgmingsioi Gods mer- 
cies and ble flings. 

Secondly, to the Queftion, for whom wee mud pray. It is fliortly an- 
fwered, 1 Tim. 2. 1 . for a/2 men, excepting dead men, or fuch as finne vnto 
death, or fuch, concerning whom the will of God is reuealed for their per- 
dition, as the man of finne : foas alfoby^tf men, wee vnderftandall forts of 
men, not all the particular men of eueryforc: for wee may not defire falua- 
tion fbrallthe men that God hath made (vniuerfally con'idercd,) feeing 
thecounfellof God is vnchangeablypaft concerning reprobates: But that 
which in this Text is principal!, is, that Miniflers and People muft pray 
one for another. Miniflers muft pray for their People : thus doe the Apo- 
ftlesineuery Epiftlej yea, Samuel faith, (jod forbid Ifiould ceafe praying for 
you ; as if hee knew it to be a deteftable thing for a Minifter to bee fo 1 etch- 
lelfeor carelelfe, as either not to pray, or not to continue to pray for his 
people. Thepeople muftalfopray fortheir Miniflers, and that efpccially 
for thefe things, that God may deliuer them from the rage of the difobe- 
dient,and thepraclifes of their enemies " 5 that (Jod would open their mouthes, 
andaiue them vtterance x , with a fitneife to difcouer thefe crets and myjleries of 
Chrtfi y ; and that their GoJpe/2 may runne and grow, both in cjficacie and credit x • 
yea, inas much as they labour about fauing other mens foules, thepeople 
fhould by prayers labour to further the faluation of their Miniflers. 

Wee ceafe not. \Note. Firft, hee that loues the people of Godtruely, loues 
them conftantly. 

Secondly, that a heart truely fan clified is much in prayer, cannot giue 
it ouer. It is a wofull thing to negled prayer , but how curfedly miferable is 
their cafe whofe hearts rife againft prayer, and cannot abide k, butperfecute 
it in others ? 

Thirdly, the notceafing in prayer, hath in it conflancie and perfeuersnee 
in prayer ; andteacheth, that as wee are bound to pray, foare wee bound 
to perfeuer in prayer 5 yea, if wee muft not ceafe to pray, it implies : firft, 
that wee muft pray in all places : fecondly, that wee muft watch to pray: 
thirdly, that wee muft beleeue, and hope weefhall obtaine what wee pray 
for; fourthly, wee muft not appoynt God either time or meanes : fiftly, 
that wee muft pray with all manner of prayers 5 forallthefe fiuc things are 
requifite* : or if any of them bee wanting, there will not bee conftant and 
faithfull prayer. Yea,»or cea{ing t notes that there is fingular comfort in prayer, 
elfe men would neuer hold out. 

OlieB. But, nttceafmg, implyes, multiloquie* vaine babbling. Sol, Not 
fo: a man may pray carneftly and often, and yet not vfemany words a . 
Obteil. But, to pray without ceaftng, is to beetyedtovfe idle repetitions j 



10. 1 1. 

Knowledge of bis Will 

6 9 


b Tf4l. 40.4. 

for .how can men bee furnifhed and finde matter to pray fo often and fo 
much ? Sol. A Chrithan is furnifhed many wayeswithneedefulloccafions 
ofcontirJuall prayer. Firft, heeis tyed to a dayly Sacrifice both morning 
and euening, by Prayer and Prayfes. Secondly, hee findes continually 
new Mercies, and thofe require new fongt of pratfe and prayer b . Thirdly, 
as his Knowledge encreafeth by the vfe of the meanes, hee findes an increafc 
of matter, to driue him to prayer, and make him pray better. Fourthly, 
new infirmities breaking out in himfelfe and others, and that dayly, giues 
an occafion to renue his fuites to God. Fiftly, the Creatures, and his cal- 
lings muft bee fanftified bj the Word And Prayer. Sixtly, varietie of erodes 
breaking in vpon him, giues him caufe torunnetoGod forthe fanclifying 
or remoouiug of them. 

Let fuch prayfeldome asthinke they owe God no Sacrifice, or receiue 
nobleffings from God, or care not for knowledge, orfinde no infirmities 
inthemfelues, orhaue no erodes, orneedeno bleffing vpon their callings 
and labours: but let all that feare God ftirrevp themfelues to pray without 
ceafing, becaufeGod requires it, and hath made gracious promiles ; becaufc 
theyfinde daily neceffities, and may heercby exercife their faith, and (hew 
their loue to God and to others, after the example of the Saints, and by the 
motion of the Spirit of Adoption, which will not be idle in them. 

Thus of the C^ffirmation. The £>*c*V<*f«*jfollowes. 

Thatyee might befnlflled with the knowledge ofhk will in all Wtfdome and fbiri- 
tuall vnderflandtng, thatyee might walke.) err.] 

In this 1>eclaration hee defcribeth the knowledge hee prayes for, by fiue 
things r 

1 By the ObiecT: of it 5 The wis of God. 9 
1 B y the Parts ; Wtfdome andvnderftaniing. 

3 By the End 5 That jee might walke, &c. Verf. 1 o. 

4 By the Caufe 5 His glorious pon>er,Verf. 1 3. 

5 B y the E ffe&s ; Patience , Long-fuffering , loyfalncjfe. 
TheObieclisdefcribed in thefe words ^ fulfilled with knowledge of hit Witt. 

Ahdhereis, i.theObieclitfelfei WiUofGod: z.the Meanes of apprehen- 
llon {viz,.) Knowledge : 3 . the M eafure, filled with it. 

Of his will.]. WiIlJ3 a propriety in God. Proprieties in God are either 
Perfonallor Elfentiall : the Proprieties of the Perfon are fuch as thefe j in 
the Father, to beget and fend foorth ; of the Sonne, to be begotten and/* nt forth; 
and of the holy Ghofl, toproceede : the Properties of the E (fence, are of 
two forts : fomenotethe £ (fence, as they fay, apriori ; and thefe are fuch 
Proprieties as are incommunicable, that is, arefoinGodas they are in no 
Creature, as Infinitenelfe and Simplicitie, free from all mixture, parts or 
compofition:fome note out the ElVence a pofieriori 5 and thefe are fuch as 
are fird and principally in God, but in thefecond place communicable to 
the Creature -, and of this fort are Power, Wifdome,amd Will in God. 

The will of God is either, TheWillof 'Gods good pleafure ; or, The Will of his 

The Will of Gods good pie afore is in things where theeffecl: is good* 

TheWillof his pleafure is in things where the etfeft is euill ; and foheewils 
in refpeel of the end, but not in refpecT: of the meanes to the end, as Sinne, 
and fome Miferies. 

The Willof Gods goodpleafureisheerc meant : and this hfecret Qxrenealed. 
The repealed WtHhheere meant. 

ThereKeatedWillof God is of foure forts. It is I. His determining Win 
concerning Vs, what (hall become of vs e . z. His prefcribtng WiH, where hee c Ephtf.ij, 
requires either Obedience j andthisisreuealedin the Law : or Faith and 
_ Repentance,^ 

Proprieties in 



*■ ■ ■■ 


e G4/.1.4. 

Mat 18.14. 

i I Cor. 1. 1. 

What wee 
to knovr. 


h 1 Cor. 2. 9. 




i Efhtf.%.^. 

k ltr.q.l+. 
1 Mark? 4.1 1. 
m Ha/4.1 1' 
n Jot ix 14. 


p j(MM.IO.|l. 

q Ho/*.6. 
r M»i7.j. 
Rules for 
C Mat. 11.17. 

t Iehnj.l7. 

u Ho/tf.I.j. 

Repentance, and To it is revealed in the Gofpell d . 3 . ffo approomng PKiB, and 
that is that Will, by which bee gracioufly accepts, and tenderly regardeth 
thofe that come to him in Faith and Repentance e . 4. Hu dtsfofing W$U, 
and this is the will of his prouidence f . The preferring fVtHoi God is wholly 
reuealed, the other three but in part, and by confequent. 

Thus of the ma of God. 
T 2C»w/«»£*.] This is the Grace by which the Will of God is apprehen- 
ded. The originall word is three waies accepted : Somerimes,for Knowledge; 
fo ordinarily: Sometimes, for Acknowledgement 5 as it is translated inthefe 
places ; L*kf 1. 4. 1 Cor. 16.1%. 2 Cor. 6.9. Sometimes, (or Knowing againe. 
All three fences may be heere well considered off. 

Firft, of knowing Gods Will. Heere I confider three things : firft, what we 
muftknow:fecondIy, why : or, the motiues to perfwade to fecke for know- 
ledge : thirdly the meanes to be vfed thereunto. 

For the firft : wee mud know that God doth approoue of vs in Chrift : 
the approouing will. And this is fo necelfary , that our hearts can neuer bee 
rid of the occation of feare of our Reprobation, till wee doe know it 8 . Se- 
condly, we muft know what God hath determined of" vs : his determining 
will. To this end hath God giuen vs his Word and Spirit, that wee might 
know what hee hath prepared for vs, if weelouehim h . Thirdly, wee mud 
labour to know what heerequireth of vs : his prefcribing will. Ids fayd of 
David, Alls 1 3. *£.that hee did all the wils of God ; and fofhould wee alfo 
labour to know, and by practife exprctfe thepowerof all Gods wils : and 
the rather, feeing we hauc fulfilled, not the will, but /A* wils of the flejb from 
time to time*. 

Forthefecond : there are many things might enflame vs to the defire 
of knowledge. For this is theglory of Gods Elcc% not riches, not ftrength, 
ootcarnall wit k . It is the lingular gift of Gods grace, and fpeciall portion 
of his Chofen 1 . It is a great finne, and greeuous curfe to want it m : but 
a damned plague to contemne it *. Knowledge ? Why.' it is more excellent 
then all things ; all but lofle and dung in comparifon of it °. Without it, 
Zeale is little worth p, and Sacrifice is in vainer. What Iballl fay j7&# it 
et email life to ktiow God, And whom he hathfent Iefm Qhrtfl T » 

Thirdly, whatmuftwee doe that wee mayattainc to the knowledge of 
Gods will ? I anfwer : Firft, wee mull get to bee true members of Chrift : for 
No man knoweth the Father but the Sonne , and ihejto whom the Sonne reuealtth 
him f . Secondly, we muft confeionably praclifc what we doe already know 
by the light of Nature , or generall light of Religion , and then Chrifts 
gracious promifelyeth for the further reuelationcuen of fauing knowledge 1 . 
Thirdly, men neuer foundly profper in the attainment of fauing knowledge: 
till they hauebeenein thefurnace of affliction of Confciencc:aftcr men hauc 
beene wounded in fpirit and their hearts fmitten within them, they will then 
know, and endeauourthemfeluesto know u . 

B ut this Qucftion may be excellently anfwered out of two places of the 

Firft, in the n.ofthe Rom. 1.2. 3. TheApoftle fhewesthata man muft 
doe fiucthings, if hee would know what the good, and acceptable, and per- 
fect will of God is. Firft, hee muftdeuote himfelfeto areligious courfeof 
life : this hee calles/icr»/7«»^ofourfelues to God, Verf.i. Secondly, hee 
muft no more follow the fafbions of the world. Thirdly, hee muft by 
prayer, and the vfc of all the meanes, repent for the finnes of his minde, and 
get a new minde to put his knowledge in. Ver. i. Fourthly, hee muft be pro- 
uingandtrying,©ften examining himfclfe, and trying hiseuidence concer- 
ningthc faith of Gods good will tohim, as the hope of his glory. fer[e t. 



io. II 


Fiftly, hee muft not bee ouer-curious to prieintofuch knowledges ascon- 
cerne him not ; but be wife cofobriety, labouring efpecially by hearing and 
pradife, to get within compaife of the knowledge of hisowne Iuftification, 
San edification, and Saluation, Verf. 3 . 

Againe, in the 5. ohhe Ephefians, Verf.x^.tozz. to gaine the truelight 
of Chrift, and vnderftand Gods will, the Apoftle fl iewes that wee mud doe 
nine things. Firft, weelhould awaken ourfelucs out of the fpirituall flum- 
berofour hearts j labouring, byprayenand meditation of our danger,to 
force open the eyes of our mindesj^w^ thou that fleepeft, Ver. 14 .Secondly, 
wee mutt fbrfake the company of wicked and carnal! men, that haue no 
tafte nor feeling of things that belong to the kingdom of God ; Stand vpfrem 
thedead^ Verfe 14. Thirdly, wee muft walke ciraimfpeclly (precifely, the 
original! word is) being refolued to make a confcienceofallourwayes : or 
elfe in vainc to goe about to digge for knowledge, Verfe 1 5. Fourthly, wee 
muft allow much time for hearing, and reading, and conference 5 euenas 
men that meane to redeemezW the time paft they haue vnprofirably fpent, 
Verfe 1 6. Fiftly, wee muft bring a minde willing and defirous in all humi- 
lity, to vnderftand Gods will : afrowardfpirit cannotprofper ; ora man 
wife in hisowne conceit, Verfe 17. Sixtly, weefhould in fpecialltake heede 
oidmnkentseffe, or any kinde of tipling, wherein is exceffe, Verfe 1 8 . Seuenth- 
ly, wee muft labour for a cheerefull ipirir, and a glad heart, and (hew it by 
fmgtniofTfalmcs^makingmelodj inour hearts to God : a hcajpfpirit is dull of 
apprehenfion, Verfe 19, Eightly, wee mud gjuethankes for all things, rea- 
dily acknowledging euery mercy , and reioycing for any fuccetfe in the 
meanes, Verf. 10. Laftiy, wee muft fubmit our fe!ues one to another, euer wil- 
ling to learne in any thing of any body, Ephef. /. 2 1, Hec that fcorneth en- 
formation is a foole. 

Thus of Knowledge. 

Secondly, it is not enough to know, but wee muft acknowledge the will 
of God, that is, by a conftant and open diligence inthevfe of the meanes, 
aud confcionable heedefulnefle euen in all things in pradtife, wee muft 
hold foorth the light of the truth, in a religious profeflion of it, in commu- 
nion with the Saints, and feparate from finners : this is required in Gods 
Elect as well as Faith, Tit. 1. 1. Neither is it a precife humour infomefew, 
but God would haue all come to the acknowledgement of the truth* ; not to hcare it, 
or to know it onely. Without this, I will not fay abfolutely, a man cannot 
beein Chrift ; but this I fay, with the Apoftle, *Aman cannot bee perfeU in 
Chrift, and of ripe age Y. By this acknowledgement wee efcape an exceeding 
great deale offlthinejfe that iein the world T : and becaufe that many men will 
by no meanes drawen to acknowledge the way of God, therefore by a iuft 
iudgementof God they are deliueredvp to a reprobate fence *. Only two things 
are to be vrged vpon profelfours heeren: firft, that they doe foundly repent 
of their finnes before they make profeflion, and enter vpon acknowledge- 
ment 3 ; or elfe acknowledgement w ill bee a vaile for filthy Hypocrifie : fe- 
condIy,that they take heede of (inning prefumptuoufly after acknowledge- 
ment. Feare the curfe, Heb. io.t6. 

Thirdly, wee muft know againe : this hath three things in it. Firft, we muft 
bee often viewing and looking ouerour euidence, to bee fure of the whole 
and euery part of it, as wee would doe if wee had alfurances for matters of 
the world. Secondly, becaufe finnes after calling doe greatly darken know- 
ledge, therefore wee muft not onely renew our repentance, but our know- 
ledge alfo. Thridly, wee muft know the truth of God, not onely in our 
mindes, by vnderftanding and thinking of it ; but wee muft know it againe, 
in the affections of our hearts inrefpect of fence and feeling, and againe 







X 1 Tim: i.4. 

y Ephep+i;. 
Z iPet.l.zo. 


a 1 r/m.1.4. 



b Job II, 14, 

C Hof.4.6. 


d t{om. 15. 14. 
e i6/ju z.14. 
f •/#?*«. j. 5. 
g ^flfi 6. 8. 
h AEhi$.\6. 
i ^(f?j 1.28. 
k f<o»». 15.13. 
1 Efhef.iMt. 
m /.«% 5.11. 
n Utts i$,\o. 
o jitti\$. t8. 
p John 16. 16, 
q i^iw. p Iq. 

f AT att, 23.3a. 
t Atls%.l% 
u Jt?*».;.z. 

FMed-Ttipb B^nowkdge^,. 


Obfer. 5. 

x Etchf.l.%. 
Nothing can 
fill but know- 
ledge & fpiri- 
tuall things. 

Obfer. 4. 

after that) in the praclife of our life ; for that is experimental! knowledge, 
and the very power of godlinctre. 

This Doctrine of the knowledge of the will of God, reprooues many 
forts of men. Firft, fuch as dejire ntt knowledge at all b : and fo ferifh for 
want of it c . Secondly, fuch as fomctimes defire knowledge, bur they will 
not vfe the meanes, or not con ftantly, or not all the meanes. Thirdly, fuch 
as will knowfomething of the prefcribing Will of God, but neuerheede his 
approouing or determining Will. Fourthly, fuch as, though they vfe the 
meanes for Knowledge, yet will at no hand abide Acknowledgement, Laftly, it 
reprooues the carelefnelfe euen of Gods people many times, neglecting to 
make their CaHmg and Eletlionfttre, by looking often ouer their euidence,and 
renuing their knowledge, and labouring the cure of their natures from (lum- 
ber and relapfes. Thus ©f Knowledge. 

Filled , or fulfilled,] From the obferuation of the meafure I note foure 
things. Firft, that wee mult not reft in beginnings ; wee mud bee filled with 
all knowledge* : not onely get Grace andTrvtb, but bee filled with it" : fo 
full oflVifdomei) of Faith and 'Power S, of Good-workes h , of Ioy in Gods 
fauour * , of all Hope k , full, euen with the falnejje of htm that filleth all 
things 1 . But it is contrary with the mod men : for wee may complameout 
of diuers Scriptures, euen of them that they are filled, not with Grace, 
Knowledge, Faith, Workes, &c- but with the Leprofie of all fpirituall Infe- 
ctions m , with all Deceit n , with Wrath, euen when they heare Gods word °, 
with worldly Greefe and PafEonsP, with all kindesof Vnrightcoufnetfe % 
with Drinke r , with the meafure of their Fathers Sinnes f $ yea, fo wretched- 
ly vile are theliues of many, that they (hew themfelues to bee filled with the 
Diuell himielfe « : but the workes almoft of none are perfect, or filled before 

Secondly, thatthereisfomethinginGrace or Knowledge ftill wanting : 
wee know but in fart. Mans heart may be compared to a Vef fell, the meanes 
to a Pipe, the Spirit of God to the Wheele that beates the water into the 
Pipe, the Minider is the Seruant that opens the Cocke 5 and then the realon 
why we know but in part, is, either the Cocke alwayes runnesnot, or not 
alwayes in the fame meafure : and fomctimes our Vellekare filled with other 
things, as the cares and lulls of the World, and fo they runne ouer ; and vfu- 
ally our Velfels runneout, and lofe what we receiue by the meanes. 

Thirdly, the knowledge of the will of God, and fpirituall things, onely 
can fill and fatisfie the heart of man, all elfeis meere vanity and vexation of 
fpirit*. Earthly things cannot fill, neither the knowledge of them, nor the 
vfe or polfeffion of them, becaufe they are not infinite noreternall : be- 
lides, there is nothing new, nor are they of a like nature with theSoule: 
they are enioyed with vexation and much facietie, for our affections will 
not louethem full ; yea, mod an end the vanity of mens mindes fo turneth 
deuifes, concerning their knowledge or vfe, that death or lolfe takes them 
or vs away, before they can finde out that way of vfing of them, that could 
fatisfie and fill the heart. 

Lailly, nothing but the will of God bindes confeience : the Apoftleof 
purpofe Iayeth the foundation in the Preface, concerning the knowledge 
of, and relhng vpon Gods will, that fo he might the more eafily beat downe 
their Traditions and Philofophicall Speculations, of which he meant to en- 
treat in the next Chapter. Now, if this Doftrinc bee true, as it is mod true, 
then Apocryphe Scripture , Councels, Fathers, and Princes Lawes, doe 
not binde further then they are agreeable to Gods will 5 and therefore much 
lclTe Popes Decrees, Traditions, and humane Inuentions. 
Thus of the Obiect of Knowledge. 


Ver. 9. In all Wffidome andftirituallFnderJlanding. 

In the next place it is defcribed by the parts of it , in the next words [ In 
all rvijedonte *nd fpiritHailVrderJlAndtng, ] Where the Apofilefhewes that fa 
uing K now ledge hath two parts, ( viz.. ) Vnderflandwg and Wijedome. Con- 
cerning the difference betweene the two originall words, in this place xtn- 
dercdTrifedcme and Vnderftayiding, there is a great ftirre amongfr Interpre- 
ters. Some fay chat the one proceedeth out of the principles or. the Law of 
Nature, and the other out or the principles of Faith. Some take the one to 
be a knowledge concerning the end j the other, of things that are for the 
end. Somethinkeby^»^ry?*W«r£ is meant apprehenfion ; and by Wife- 
dome is meant ludgement, or dijudication. Some thinke,that.5^K<r^, ren 
deredphderftandivg, receiueth the will of God in the whole ; and that Sophia, 
Wife dome ,conceiueth it inthe parts , and with weighing ofallcircum fiances: 
by the firit they confider what islawfull, and by the lecond what is expe- 
dient. Some fay that the one of them coiiceiueththeobieft of felicitie ; the 
other, the meancs by which men atraine it. Some thinke they differ thus, 
that the one vnderfianda of God abfolutely , by Scripture, as he is jand the 
other confiders of God by relation, or comparifon with the creatures, by 
experience, as hee is taftedco be good : but the plainefi and foundeft diffe- 
rence is this, that Vnderftandwg is contemplatiue knowledge •, but Wtfcdotxe is 
acliue knowledge : the one giues rules for practife, the other for Iudge- 
ment and Contemplation. But before I confider of themapait, Iobferue 
two generall Doctrines. 

Firft, that fauing Knowledge and WifedomeisnotnaturalI,but from a- 
boue,andhadonely by Christ, hereitfollowes Faith and Loue: it 
is wrought by the power of the Gofpell, it is prayed for 5 and laftly, it is 
plainelyfaid to be fpirituall : See more, I ernes 1.17. 1 Cor. 2.14. x Cor. 1.30. 
Ttt- 3. 3. and it may ferue for many vfes. 

Firit, it fliould infoice vs to labour to become fpirituall men, as wee 
would defirc to haue any thing to doe with the knowledge of Gods will: 
for if wee be not more then naturall men, it is certaine wee know not the 
things of God. Befure therefore thou be no naturall man. 

Que ft. Ho.v may a naturall man bee knowne. e^»/i Hee is a naturall 
man : Firft, that hath in him onely the fpirit of the world, 1 Cor. 2. 1 2. Se- 
condly, that knowes not that wifedome of God that is in a my fterie , that is, 
his Reconciliation and Saluation by Chrifr, 1 Cor: z. 7. 10.14. Thirdly, 
that loues not God, Verf. 9. as they doe not that loue not the word, people, 
and way of God. Fourthly, that knowes not the things giuen of God by 
the Spirit, Verf, 12. Fiftly, that accounts fpirituall things foolifh things, and 
religious courfesfoolifhcourfes. F^£ 14. Sixtly, that hates flnceritie , and 
walkes after his ownelufts,/^. 19.18. 

And it is worthy to be noted, that the Apoflle, when he fore telsofthefe 
wicked Ioofe perfons and prophane men,liuing in the Church, he faith,they 
make Sects 5 anditismofi fure, that not onely Herctikes and falfe-Teachers, 
that draw men out of the bofomeof the Church , to diuidc them from our 
A flemblies, but euen wicked men, that wallow in finne , make Se8s and 
Schifme, anddiuifion in the Church, thoughtheyotherwifeccmetothe 
Word and Sacraments as the people of God doe : for the Wordisfeldomc 
effectuall in the working of it in any place, but wee may flnde the Diuel; 
ftirringvp carnall and naturall men , that ltriue by all meanes to purfue 
fuchasdefire to feare God , lading them with reproaches, and blowing 
abroad flanders, and wilfully both difgracing them , and fhunning their pre 
fence ; and when they haue done , call them Seftaries , and other Hereti- 
callnames : them, I fay, that excepting their care and confeience to walU 
vprightly wichGod and vnrebukeableamongft men,liue in peace by them : 

H but 


The differen- 
ces betweene 



How ana mr! 



the Schifme 
m die Charch 





Exod- i.lQ. 

Earthly wife- 

In all wifedome and Vnderftandtng. Cha p . 

tl Cor: i: it. 

kEfief: I.I*. 
C I Co y: 1.16. 1 7 

d Matb:il.l7 

ti Cor: 1. 19- 

gr i.6. 

iVfah 19.7. 
glob J. 3. 


gr 16. 12. l6, 

iPro«.-i7. 17. 

but though men are deceiued, God will not be mocked; thefe are the men 
that God meanesto indite for making of Sefts in the Church, as well as 

Secondly, feeing true Wifedome is from aboue, it fhould worke in vs a 
diflike both of hellifh wifedome and earthly wifedome : by hellifh wife- 
dome 1 meanefuch wifedome as was in the Priefts when they killed Chrift, 
or that that was in Pharaoh 9 who counts it to deale wifely, tooppreffeGods 
people : It is diuellifh wifedome to bee cunning or artificiall in hiding the 
practifeof finne: it is diuellifh wifedome to haue skill in defending tnne ; 
Ids diuellifh wifedome that is vfed in the refining of finne ; as for example, 
drinking of healths began to grow to that detefted head, and was accom- 
panied with that filthy villany and abhomination , in refped of theexcelfe 
of it, that certainely the Diuell fhould neucr haue gotten the mofl men in 
a fhort time to haue had any thing to doe with fuch a damned bealllineifej 
now the Diuell not willing to loofe his homage and f acritice , infpires fome 
mentobringin aliberrie to dnnke in leife glades, and with allowance of 
cboyfeof drinkes or Wines,and now the finne is refined,it goes currant. 

Earthly wifedome is of two kindes : for either it is a skill to get goods, or 
clfe it is humane learning and policie , both allowable in themfelues , but 
neither to be too much liked ortrufted to : for as for the skill to get riches, 
fVhat would it profit a man to winne the whole world And loofe his owne joule f and 
thepraifeof humane wit,learning, policie, &c. is much curbed by certaine 
terrible places of Scripture. The conceit of this wifdome makes the Croife 
of Chrift of none effect a ; and a man may haue a great meafure of it , and 
be famous, and yet be without God, without Chrift, and without the couenants cf 
promife t and without hope in the world b : for, not many noble , nor many wife hath 
G«dchofen c . Yea,God many times hides the myfteries of theKingdomeof 
Grace from thefe great Wife-men d , and fets himfelfeofpurpofetoftayne 
their pride, to deftroy their wifedome.and to infatuate their counfels. Where 
is the Scribe ( learned in the Scripture ? ) where is the Difputer of this world 
( skilfull in humane learning and policie e ? ) Hath not God ( to vexe the ve- 
ry hearts of thefe men ) tyed conuerfion of foulcs, ordinarily, to thefoo- 
lifhnefTe of preaching ? 

D08. 2. It is not enough to get Pietie , vnlelfe wee get Wifedome alfo, 
I Cor. I. 24. ^ O. tsftts 6. 3 . Ephef. 1 . 8. 1 7. 

Vfe is,firft,for confutation of thofe that hold all labour for the attaining of 
fpirituall things to befolly; of moft men thofe to be foolcs that make fuch 
adoe about the vfe ofthe meancs of Saluation. Bucit is certaine that Chrift, 
that giues godlie men righteoufnelle, giues them Wifedome. Religion 
doth not make men foolifh, but giues wifedome to theftmple ( . Secondly ,Pro- 
fellbrs fhould be aduifed to make confeience of difcrction in their carriage, 
as well as holineffe : and to this end they fhould take heed, 1. Of pettifhnes 
andpeeuifhnelle; a vice, fhould be onely found in the bofomeoffoolesf. 
2. Ofconceitedneffejafoulevicctobefowifeintheir owne conceit, that 
thcirowne waves fhould alwaiesfo pleafe them, that they thin ke better of 
ibcmklucs then of featten men that can giue a reafon h . 3. Of rafh medling 
with other mens bufinelfe, or prying into their eflates' : mem eyes fhould net 
bt in euery corner ofthe world. Laflly of vnaduifed openneife 5 in all compa- 
nies ; without reflect or heedfulnefle, topoure out all their mindes k . 

Thus of the general! Doctrines. 

The firft part of fauing Knowledge is here rendred Vnderfianding , and 
is Contcmplatiuc Knowledge. 

Contemplatiue Knowledge hath in it two things , Jpprehenjion and Medita^ 
tion 3 that is, the power to difcerne Doctrine, and the power to meditate 


IVer. 9. 



of it -, both arc needful!, and in both men are exceeding wanting ; efpecially 
in the power of Meditation. Ifyouaskemeewhafctheobiedt is about which 
wee (hould meditate, itisanfwered before ; it is the Will of God, determi- 
ning,approuing, prefcribing and difpofing. And it is no wonder, that mer. 
gee lo little knowledge, or are fovnable for contemplation, becaufe euery 
one is not capable or it ; the may, in a paflion,/^^ wife dome a but bee 
cannot flnde n l . Befides, themeanes mud bevfed: efpecially in Contempla- 
tion, it is exceeding hard to hold any co*rfe conflantly , but the ground 
mud be from matter of praicr, or hearing, or reading. Further, many things 
are required to fit a man to capablenelle , and pov\er of holy Contempla- 
tion : Fir ft, Chaflitie of hear t t and affections ; for fuch as are carjed about with 
lufls are euer learnings but neuer come to the knowledge of the truth m . Second 
ly, Meckencffc, or reft of heartfrom the hurry of difordered affections and 
troubled paflioos 5 haftv affections and a foolilh minde are infeparabie ; bee 
that is paflionate can lift vp no holy thoughts , but hee can eafily exalt 
follj a . Thirdly, «x* 'good minde, thacis, an vnderftanding, not exercifedin 
imagining andplodding ofcuill of nicked imaginations are vtterly difa- 
bled for contemplation. Fourthly, Humilitie, or a tender fenfe of ones owne 
wants and vnvvorthineife: the proud-conceited man, for matter of Medi- 
tation, is of an emptie minde, vnlelTe it be that they dote about queflions , or 
ftrife of words , or vame difputations , that tend to nothing but ftrife or 
vaine oftenration °. Befides, a heart fatted and flelhed with prefumptuous 
hopes, or prof ts and pleafures, and hardened through long cuftomeand 
practifcof finne,isalmoftuholy blinded in the things that belong to the 
Kingdome of C H m s t 3 Theje men have eyes, and fee not 3 and eares and are 
as ii they heard net?. 

To palle from this point of Knowledge Contemp/atiue , I conclude encly 
withtheconfiderationof the 8. of the Prouerbes, where it is the drift of the 
holyGhofttoperfwadementofeeketo (lore their hearts with knowledge, 
both for fenfe and Vfe. JVifedome cries to be heard. God would faine fallen 
knowledge vpon allforts of men. Now if any fnould a ; ke why Wifedome 
isfoimportunate,orwhereforetheymuftfetallafideto get her 5 there are 
three Reafons giu«fn. Firft, becau'e wee are naturally (ool:fi> 7 and not wife 
in heart .there is no inward fubltance of found knowledge in vs, Verfe e. 
Secondly, the things to bee imparted are the raoft excellent in heauen and 
earth, Verfe 6. Thirdly , no knowledge but this , but it is ftained with 
erro'tr or lewdnejfe : no a in the Scripture wee are fuie of two things , Truth 
and Puritie. 

Obtcti. But the Doctrine of Religion, asit is reuealed in Scripture, is ex- 
ceeding erode and contrary to ournatures. Sol. Itisanfwered, that there 
is nofro-irardneffe in it ; it is in vs, not in the Doctrine it felfe, Verfe 8. 

ObieEl. But the ftudy offauing knowledge is exceeding difficult. Sol, That 
is anfwered, Verf. 9. My words are all platne to him that will vnderftand , and 
firaight to him that would finde knowledge .• If there were aconftantdefireand 
endeauour in men, they would finde great fuccetfe. 

Obietl. B ut it is not a profitable courfe nor gainefulJ. Sol. That is denied, 
Verf- 10. n . Knowledge u better then Stluer, or Gold, or precious Stones - and it 
is more thrift to get it then to get riches. 

Obietl. But 1 fee that many that follow Sermons, and ftudy the Scrip- 
ture?, are very indifcreete, and men of no reach nor parts. Sol. It is anfwe- 
red, f^ry. 1 2. that Wifedome dwclswith Trudence or Difcretion,and finds forth 
Knvwledje and Counfels: and if men were compared , in their present know- 
ledge^ ith what they werebefore, it would appeare that they haue gotten 
more difcret;on,&:.theneuer they had,& therefore it is a meere imputation. 

H z Obietl. 

I Pro.- 14. 6. 

Rulei for con. 

m 2 7"»Vr.-j,6. 

nTio: i a. 2g 

o 1 Tim:6,$ ? . 


Diuers obie- 
c~r or.s againft 
Obietl. I. 

Obietl. 2. 

Ob'uU. 3. 

ObieEl. 4. 

n 6 

ObieZl. 5. 

Obieci. 6. 

ebicn. 7. 


ofaft. 8. 




Chap, i.j 

ObieB. 10. 

Wherin wife- 
dome or dis- 
cretion con- 

1 Wifedomes 
order in fca- 
ucn rules. 

t^MdtU.6. 31. 

txTim.-z. ;• 
to 3, 

ObieB. Many great profeiTors are men of wicked Hues. Sol. Verf. 13. 
ThefeareoftheLordutoJoate eutS , at Trtde and ujrrogar.cse, and the eutll 
way , and amouth that freaketh lewdthings : and therefore if any fuch bee of 
wicked liues, they are hypocrires, thruftvntoprofeflion by the Diueil, of 
purpofeto fhametheftudy and endeuour after fauing knowledge. 

ObieB. Buttfac mod that follow Sermons, and read the Bible fo much, 
are bafeperfons, and men ofnofafhion in the world. Sel. That is denied, 
Verf. 15. 1 6. For, the holy wifedome of the Word hath beenethefaireil I 
ornament, and help, and fupport to Kings, Princes, Noblo and ludgesj 
By mee Kings raigne, and Princes decree Jufitce. 

Obieu. But this knowledge fills men with terrours and Melancholy. 
Sol. That is denied : for it is a moft louely lfudy 5 / louethem that lone me. It ip * 
only terrible to fuch as fo loue their finnes, as they will not part with theni. 

ObieB. It is a kno-A ledge neuer attained in any perfection. Sol. That is 
denied too, Verf. 1 7. They thatfeeke me earely (ballfinde me : men get no ripe- 
nelle in knowledge, becaufe when they vfe the meanes , their heads are full 
of care* or lulls, &C. orthey waitenotvpon the opportunities andaduan- 
tages of the meaces : ihcyfeek? no: earely. 

ObuB. But, at the leafl, it is an enemy to Thrift, and a hinderancc to 
mens outward eftates. Sol. That is falfe too, and hee giues twoReafons 
fork, J 'erf 18.1 9. 20. For fir ft , the mofl durable fishes ( that is better then 
all gold or pleafure ) u rightecufnefa and this is gotten by th|knowledge of 
the word. Secondly, that that mod an end impoueriflieth men , is the hand 
of God, or of men •, andlinnevfuallyand diforder is the originall caufeof 
allleiTesorpouerrie. Now Wifedome caufeth a man to walke in the waves 
or. righteoufhelTe, and fo to inherit fubftancc ; and as God feesitmeeteror 
them,ru fill their treafttres. 

ObieB. But a man can neuer obferue the rules of holinetTe required in 
the word, and vrged vpon men by preaching. Sol. The word do:h not on- 
ly (hew men what they fhould doe, but it giues power to doe it: It caufeth 
mtntowalkeintheway of righteoufnefie, Verf. 11. Laltly , to put all out of 
doubt. Knowledge \ Why 1 It is the very glory of Chrill,and dwelt with 
God in the very beginning of the world ; yea , it was begotten from euer- 
lafting, when there was no depths, nor the mountaines fetled, nor the earth 
framed, Sec, from Verf. 22. to 32. The exhortation is in the end of the 
Chapter, that as men would alfure themfelues to be Gods Children, or to 
be bleiled in their wayes they fhould heare instruction in this point and bee 
wite,znddai/y watch attioe gates of Knowledge : fo fhould they get the life of 
grace and obtaine the fauour of God , when others that defpife knowledge, 
and the meanes of it, mail be fo wounded infeule, that they ihall certainely die 
eternally, Verf. ; ;. 3;. 34. 35. 
Thus of Contempt 'atiue Knowledge. 

mfedome, or ABtue Knowledge fbllowes : the confederation hereof is ex- 
ceeding difficult : for itlyeth in the prefcribing of the difcretion in pra&ife, 
rVtfedometnpraBife Rands principally in two things : firft, inOrderof pra- 
ftife : fecondly, in the Specialties of good behauiour. 

Wi(cdcmes Order lierh in the prefcribing of Rules concerning the priority 
and precedence of things in praftife: flic tels what mud befirftdone,and 
chiefly ; and thus (he giues feauen Rules. 

1 That Heauen be fought for before the earth, and remiflion of finnes in 
Chrift, before aay other thing s . 

1 That men choofe prefent affliction rather then future; rather fuffer now 
withhopcof rewardin another world-, then take pleafure now, to endure 

thepainestocome 1 . __, 

* % That 

Ver. 9. 


3 Thar God be ferued before man, whetheric be other men or thy felfe: 
thus iuswifedometoletGodhauethefirfr. place in the mornicg, before 
thou ferue thy felfe in thy calling : thus it is wifedome to obey God rather 

then man , uhentheCommandementof Godandthecommandementof 
man lieth before thee, and are contrary one to another ( : thus alfo the duties, 
of the firfr Table arc to be done before the duties of the fecond Table, in 
equall comparison c . 

4 That death be prouidsd for before life ;firfilearnetodye,and then it 
is to learne to hue u . 

5 That opportunitie be preferred before time : Worke in harnejl : »«% 
while je h*ue the light : delay not whillhhou hart the meanes,/r<r^ (joa 'whtljl 
Ixe b-e found. 

C That the firft place in dignitie ouer any, be accounted the greateft 
place of feruice vnco all T . 

7 That in dune* to men, wee firti regard to pracWe the duties of the fift 

Secondly, concerning bshzuiour^ifedome bindes the Heart,the Tongue, 

Firft, in binding the heart to good behauiour, fheehargerhfiue things. 

1 ThatinthedeirenelTeof arredions, andcleareneffeof knowledge, in 
the purine; of our thoughcs,God be loued aboue all » 

2 That wee draw weapon vpon euery imagination , or w hat elfe exalts it 
felfe againft Contemplation, and the obedience of Cbrift, neuer ceafing till 
thofe inward finnes be ledaway captiue *. 

3 Thatweegrorvi* M?ektne(fe 1 as wee grow in knowledge* : and that 
\\c be wife tofobrietir, defiring the knowledge onely that can profit ws b . 

4 That wee reft not till wee be clearely refolued, in Keligion, Gods 
Loue, and our owne Saluation c . 

5 That the fear* of God , throughout all our whole life, bet •our ch'uft 
treafure d . 

Secondly, in binding the Tongue to the good behauiour, (he chargeth : 

1 TimouT words befnr t when we fpeake either to God or men e : 

z That wee doe not fo much as whiiperagainflthe Lords Annointed*. 

3 Thar we prefume not to comeneere the facred Name of God to take 
it vp in vaine §. 

4 That ^ecenfurc not the iuft, nor iufti fie and defend thewickeds. It 
is no'fefeior the Piince to fmite with the tongue the meaneft feruant of 
God h . 

5 . That wee cr, r were not a matter bffore wee heare it ». 

6. That we judge nothing before theumt k : Mldjpeake euiUofno man, but be 
(of < , J% firing a 2 meckentfic to nil menK 

7 That w ee feeke a due feafon for good words ra . binding the conuerfation to the good behau?our,nie chargeth: 

1 Thatmen walke exactly, accurately , precifely : it is tranflatcd circum- 
tpcnij °. 

z Thar with all delight men fet their hearts to keepe GodsCommand*;- 
ments and doe them ° : and by good conuerfatton men /hew their wtrkfj P. 

3 That men meddle with their owne bufmeffe 1. 

4 That profit and pleafure giue place to godlinelte r . 

$ That men truft not faire pretences, but baue fome fure triall before 
weecommit ourfeluestoany f . 

6 That w eefeare and depart from euill before the crolTe come c : it is e- 
uery bodies courie to talke of repenting when mifery is vpon them : but 
a v\ ifc man will redeeme his owne forrowes , and feare GOD whiles the 

H 3 curfe 


uD:*f: 31.29. 

X ii*:h: 9 34. 

y E}htf:6.i. 

fpecialuej in 
in hue things. 
z Marlon 33 

* z Cer- 10.4. 
b }\pn: 1 1. j j . 


1 Of the 
tongue, in 
zEccltf: f,U 
limes 1. 19. 
£ d<f:io yh. 
fDcut: 18.58. 
C:»m;nd. 3. 
gTr8.i 7 . »5- 
h Pro.- 17.16. 
i Pre.- 18.13. 
ki C.r.-4.j. 
l7V.v 3.1.5. 
mPr». 15. 13. 

3 Of the con- 
uerfation in 
eight t'flings 
nifty? 5 . xy- 

o Dent: 4.1 6. 
p/.i*»«3. 13. 
q 1 Tlxf-4.1 1. 
i Tim. 6. 6. 
f lobn 1. 14. 
t Vrou: 1 6.6. 


Wdte Worthy of the Lord. 




Motines to 

holy life. 

a iCer.j.iJ. 

b Jer:%.2. 


c Efhtfi f.6. 

curfe hangs in the tbreatning though it come not yet into execution. 

7 There is a fpcciall wifedomc in knowing how to giue place to the 
time, fofarre as may (land with keeping of Faith and a good Confidence : 
ThusPWrorbcarcatofpeakedireftlyagainft Dtana of the Ephefiansfor 
three yeercs ", 

8 That temporal! things be ordered to conformitie with God 
Hitherto of the Parts of fauing Knowledge. 

Verfe I o. That yee might wtlke worthy of the Lord in allp leafing, beingfruk- 
full in nil good works h anc ^ increafing in the knowledge of God. 

IN thefe words the end of Knowledge is at largefet downe : tothis end we 
fhould fill our felues with the knowledge of Gods will, that ourconuer- 
fations might be rightly ordered, to the glory of God, the profitable plea- 
fingof others, and the ftoringvp of good fruits vnto cternall life , in the 
faluationof our owne foules. Neither doth hcethinke it enough ( for rhofe 
that haue by the Gofpell gained much Knowledge J to do good, or liue well, 
but they mud raife their endeauours to an eminencie, and this he expreileth 
in three formes of fpeech. 

Fir(t,thcy mud walk* worthy of the Lord, 

Secondly, they muft walke in allpleafmg. 

Thirdly, they mufl be fruit fullin all 

And if any fhould aske how all this can be attained, hee anfweresinthe 
end of the Verfe, when he faith , increafmg in the knowledge of Cj od. 

The Do&rineout of the whole Verfe is, that the life of Chriftians ought 
to anfwere their profeflion, knowledge, and the meanes they enioy. In the 
inlarging hereof I confiderfoure things, i. The Motiues to excite vs to 
an holy endeauour after innocency. z. The Caufes why fo many men in 
the vifible Church, inioying the meanes , haue attained to fo little innocen- 
cie. 3. Whatwemuftdoe that wee may thus walke. 4. The Benefits 
would be gotten by a holy care of Chriftian Innocencie. 

The Motiues are fuch as thefe : 

1 We are not in our owne power, to liue to our felues , but are tied to liue 
to him that died for vs a . 

2 Our foules and bodies are deflinate to incorruption in thcHeauens: 
and therefore wee fhould fet our felues fo to liue, for this fhortfpaceinthis 
world, as we might deliuer them vp vndefiled in the day of the Lord. 

3 HaueweeeuerfoundvnrigbteoufneffeinGod b ? fh all wee thenferueSa- 
than, that neuer did vs good, and forfake the Lord our God ? When our 
hearts are tempted to finne, wee fhould fay : Shall I thus requite the Lord 
fortheinnumerable benefits he hath bellowed vpon me ? 

4 The long night of finnc and ignorance and hellifh and danger 
(by thelightofthe Gofpell, by the meanes of ChrUt our Sauiour ) is pall, 
anda/5*ttyk*y«>»remainesvntovs,toglorifieGod , and workeout theaflu- 
rance and fruition of our owne faluation. Shall wee not then arifefrom the 
fleepe of finne, and now cafl array the workes of darkeneffe / Is It not now time 
to arme our felues again (1 thefluggifhneireof our owne Narures.and the cor- 
ruptions that are in the World ; to walke honefily, at becomes this day of grace 
and fauour c ? 

5 The miferable euents of feruing the flefh might moue vs. If wee haue 
the meanes, and make a fliew, and yet liue carnally and fcandaloufly , wee 
may decern* our felues, but God -mil not be mocked: wee fiaBreape a* weforv - if 
wee for* to the flefbjwee /ball of the flefh reape corruption d . And for thefe thing. 

the wrath of God commeth vpon the Children of dif obedience 

And therefore 




Walke Worthy of the Lord. 


let no man deceiue vs with vaine words : and ii Ierufalem mil not be infirucled ,nty 
foule (faith the LordJ /had depart from her , and jhee /hall be defblate, as a Lxnd 
that no maninhabiteth l '. And contrariwife,if wee would fow to the fpirit , and 
neuer be weary of "well doing,nor faint orfatle, in duefeafon wee (bould reape; reape 
I fay of the Spirit, euen life euerlaiting s. 

6 Wefhould be much moued by the dreadful! relation wee Hand in, to 
God, to Chrtfl , to the holy Cjhoft, and to the Church : to Cjod ; for wee arc his 
Seruants, and therefore ought to be holy at hee is holy h : wee are his Children 
and therefore ought to proue it by our obedience '. To fhrift ; for hee hath 
wafhedvs in hit blond, and (hall wee pollute our feluesagaine/heewasin his 
owne practife a perfect patterne of innocencie , and (hall wee not learne of 
him k ? wee are his Members , (hall wee ihame and diflionour our Head? 
our Sauiour is in Heauen, and (hall we be buried, like Moles, in the loue of 
fenfuall and earthly things ? or rather, ought not our affections and conuer- 
fationstobewhereChriftis.euen in heauen,at the right hand of therutber J ? 
To the holy Ghoft; we are his Temple, and (hall we defile Gods holy place'To 
the Church j which is the Citie of the holy God t which hee hath confecrated to 
himfelfe : and therefore were it not wickedneffe to prophane it with impuri- 
tie ? Let vs liue as the Citizens of God m . 

Laftly, in the i Thef.4. 1 finde an Exhortation to holinelfe, and it is infor- 
ced by fiue reafons: firityt is the willofGod^erf.^ . Secondly, a holy life is an 
honorable \ik,Verf. 4. Thirdly they are Gentiles, not Christians, that liue 
prophanely,£)*r/75. Four thly God is a certaine auenger of all vnrighteottfnejle, 
Vcrf.C. And finally, we are called v'nto holtnejfe, Verf.y. 

Secondly, if it bee asked, how it comes to palTe that fuch multitudes of 
people,liuing in the bofome ofthe Church, are touched with fo little care of 
holinelfe of life ? I may anfwere, diuers things. 

X The Vaile of Ignorance ly eth vpon their hearts n , and grojfe darkenejfe (til 1 
couersthofe people . Though the light be come, and the glory of the Lord; Yet 
for the mod part thefemen abhorre the light?, and therefore are their waies 
darke andfltppery fl. 

a Mens hearts goe after their eyes, and mens fenfes are made Maifters of 
theirliues r , and therefore are their affections onely flirred with carnall 
things, they take their directions from their owncflefli , and walke in the 
way of their owne lufts r . 

3 Many times their brethren deceiue them c : Imeane, they are milled 
fometimes by their owne miftaking and mifapplyingofGodspromifes, and 
fometimes by the finfull dawbing of wicked Teachers that fet themfelues to 
Jirengthen the handsofthe wicked, and difcourage the hearts oftherighteomycrjing 
Pft«*,and fafety , where there it no peace. Vngodly men thefe are , t hat gaine- 
fay the doctrine of thofefaithfull men, that would cure this finfull generati- 
on, by a meete feuerity of doctrine. 

4 Themoftmenfee noneceflity of thercftoring of their foules : they 
cannot bee perfwaded of the neceflity of Regeneration and conuerfionby 
the Word, and when they come to themeanes they feekenot to God to 
lead them n . 

5 Mcnare</«»^-^4rf(r</,anddiuideoneparttotheflefliand the world, 
and another to Godj the more open part of theirliues, fome pretend to di- 
rect, withfomerefpectofholineffe, but the fecret and inward part is full of 
all rotteunelfe: and yet men will not fee, that God and Sinne , God and Ri- 
ches, God and the Flefh, cannot be ferued both of one man, at one time. 

d They are incorrigible, will ney ther be heal'd by the word, nor bee for- 
ced by the workes of God, They will not vnderfland, though all the foundations of 
{ he earth be moued x . 
: Thirdly 


g Gal.6.-j.i. 

h \Vet.i. 

i Mal.i. 

k Mat.xi.xZ. 

1 Col. j.l. 


How it conies 
to pate, that 
fuch multi- 
tudes hue 
without holi- 

n Efay 25.8. 
O Efay 60,1.1 
p lob 14.1 j, 
q P/4/.56.6. 
t lob 11.7, 

t Ieb,6.i^ 

a P/V/ij.j. 

x pyW:«»:f. 


doe that wee 

j Tfaki.j. 


Walke Worthy of the Lord, 



a Trou.%1. lo 
b Vro».\,n. 

C Heb.f.l. 

d Efa.^o.zo. 
e iTbaf: J. 13. 
f "ProuA9.lT. 

gP/4/:iJ. 4 . 

i P/I/.II9.IJ. 



m Vfai.t.vh. 

q /•/;.-ii.8.g. 


t Efay W *•• 
& f o:?/f. 
u Hof.ii.ii. 
x GiZ.-y.-i8. 
y Hpm.9. i. 
Z Heutl.- z. 10. 

Thirdly,that we might attaine vntothis holineireof Conuerfation : 

1 Wee mud grow out of liking with our owne waies , and our prefent 
carnall courfe, and forfake that way, and returne from it x . 

2 We muft get out of the way offinners-, for he that walketh with the vngod- 
ly will be 1 ike them x. 

3 Wee muit mightily labour for knowledge, and bee much in contem- 
plation : andtothisende exercife our felues in Gods word day and night, 
and dwell in Gods houfe. Coherence with Verfe before, and P/aJ. 1.2. Prou. 
8.20, and2.11.12. Pfalm. 84,4.5. Efajz.i. yea, wee lhould by conference 
aske the way one of another". 

4 Wee mud get into Chrift $ for hee is the way, and till wee labour our 
ingrafting into Chrid, and fettle our felues to feeke aSauiour, eucn vnto vs 
by faith, ail our workes are in vainc. 

5 That our conuerfations might be more holy, and vnrebukeable, wee 
fliould firft labour to get holineflTe into our hearts ; for if grace be within, 
duties will be without 5 if corruption be mortified in the Soule, w hich is the 
fountaine, it will haue no great finne in the life, which is the dreame which 
flovves from the heart : firlt, we fhould guide our heart (into the way t ,for there- 
out csmmeth life b . 

6 Wee mud fubmit our felues to Gods corrections: learne obedience by 
the things w.cfuffer c , obey the checkes of our confeience, and be contented to 
eate the bread ofajfliclion d : beare the words of rebuke and admonition e : for bee 
that refufeth correction will cert ainelygoe out of the way of life f . 

Ladly, we fhould commit our way to God, and by condant and daily prayer 
befeech him that hee would /hew vs the way , and lead vs forth Z j and then , 
thathewouldyrVr our fieps in his paths, that our feet doe not fltde^ : and to this 
end, that he would remoue out of our way, all impediments , and euery lying 
way ' : and that he would daily quicken vs in the way, againft the fluggifhnefle 
of our owne N atures k : and bend our hearts to his hoiy feare, but elp ecially 
euery morning wee mould befeech God fo to affid vs,and guide, and dreng- 
then vs. to doe the duties of the day, and that lice would fee to and defend the 
thing of the. day in his day \ by the vertue of Chrids intercefiion,and his words, 
which are nc ere vnto God day and night. 

Fourthly, thus doing, andendeauouring our felues to know arid doe 
Gods will. 

1 The Lord would k»ow vs by name, and take notice of our wayes,euen 
with the knowledge of approbation m . 

2 Our liues would be full of icy and chearfulnefle n :yca, they that haue fa- 
ded of the ioyes of aCrowne, (hall leaue the Throne and Pallace, tofceke 
the fweet delights of the faithfull,and tofing their fangs. 

3 God would walke in the middefi ofvs e . 

4 Yea, hee would keepe his Couenant and Mercy with vs P. 

5 We fliould be protecled again d all hurtfull troubles, being eytherpre- 
ferued from them, or in them : if we walke in the day wejballnotftumlle 1 : yea 
though we went through fire andwater y yet Cjods holy prefence and flrong arme 
would be with vs r ; yea, we might dweHwith euerlafling burnings, that is,with- 
in the knowledge of Gods terrible prefence,and light of his great judgments, 
when the hypocrites oft he world would be afraid f . 

6 Or if there were forrowes and griefes vpon vs in this world, yet heauen 
fhall come, and we/ba/l refi in the beds of eternall eafe, whatfoeuer betides vs , 
we (hall not lye downeinforrow *. 

} Thus to liue,h,to rule with God^andtobefaithfullwithhis Saints u . 
8 Thus fhall we fcape the vigor of the Law x ,and the flames of Hell y. 
Laflly ,if we C otinue faithfull to the death, there is Uid vpfor vs a crown of life x . 


Verf. 10. 

Walke Worthy of the Lord. 

Thus of walking, or holy conuerfation in the generall : now in particular, 
that we might walke in an holy eminency , three things (as is before noted) 
are heerc vrged. 

Firlt , that wee fhould walke worthy of the Lord.] That is, fo to know and 
confider the lingular mercies of God in Chrilt , as to endeauour to expretle 
ourthankefulnelfe in the obedience of our hues, infuchameafureasmight 
become the mercies of God. Before I open the words further, I confider in 
the generall, two things. 

i That the obedience of the faithfull is rayfed by the contemplation 
of the mercies of God : which fhould teach vs,as wee defire more to abound 
in good fruites, fo to be moreinthe aflurance, andoften medication of Gods 
Iouetovs : more knowledge of this kinde would worke more obedience 5 
and aconrufed knowledge of Gods mercy is vfually accompanied with an 
vnconlfant obedience. Befides, this reprooues the dangerous and finfull 
abufe of Gods mercies in the common people, that vfe to plead their fafetie 
(notwithflanding their finnes) by the alledging of the mercy of God to fin- 
ners : whereas it is mdftcertaine , that the right knowledge of Gods mercy 
would make men afraid to finne; There is mercy with thee that thou maifl be fea- 
red, faith the Pfalmift 8 : and it is the infallible f/gne of a true conuert, 
that hee doth feare Gad and his goodnefe b : euery man can feare God and 
his Iuftice , efpecially in fome kindes of Judgements 5 but a childeof God 
doth neuer more tenderly feare God, then when hee hath greatefttafte of 
Gods mercies. # 

2 The Papiils would findemeritofworkes in this Verfe: both becaufeho- 
linelfe of life is fo much vrged, as alfo becaufe heere is the word [worthy] vfed 
as if the Apoftle fhould grant, that they might be worthy of, andmeritthe 
bleflings of God. 

Myanfwereis, Firft, that merit cannot be founded vpon Scripture; and 
fecondly, it cannot bee founded vpon this Scripture. For the firft,we can- 
not merit for many realbns in Scripture : firlr, wee are not our owne men, wee 
are foryed vnto God that gaue vs beeing in Nature and Grace, that when 
wee haue done all wee can doe , our owne mouthes mud fay wee are bntvn- 
profitable Servants c . Secondly , allow Juffciencii to doe any goodis of Cod \ 
not from our felues d . Thirdly, God gaines nothing by vs. If thoube righ- 
teous , whatgittifi thou to him ? or, -what receiueth hee at thy hands e ? Fourth- 
ly, men talke of their well-doing, but what fhall become of their finnes ? If 
the Papifts will firft goe to hell for their finnes,and fiay all that eternity there, 
then afterwards if God create another eternity , they may haue hearing to 
relate what good they haue done : the curfe of the Law will be flrft fer- 
ued ; thepunifliment of sAlams one finne barred the plea for any reward 
for former righreoufnelfe. Fiftly, what companion can there be betweene 
the glory of Heauen, and our workes on earth f ? Sixtly,it is worthy to bee 
obferued , that it is mercy in God to fet his lone vpon them that keepe his Com- 
mandements, Exod. 1 o. Command.!, Seauenthly , wee are fo farre from meri- 
ting, that we are taught to pray God to gtue vs our da%ly bread, wee haue not 
a bit of bread of our owne earning. Eightly, the Sandification of the mod 
righteous is but begunnein this life. Laftly , vnto all thefe Reafons adde 
the further Teftimony of thefe Scriptures, Dan.Q.y.Rom. 4. 5. and 1 1.9. 1. 
^ir.4,4.PW'.j % '8.9. 

Secondly, This place hath no colour for merit: for (topafleouer that 
reafon , that the Scripture requireth good workes , therefore our workes 
merit, as a mod falfe and abfurd argument: ) the wordes [ worthy of the Lord] 
cannot be applied to merit by any meanes : for in as much as the Lord had 
beftowedmaffly of his fauours already vppon them, andgiuing his hand 



2. Generall 

a ?/*/.<? 0.4. 

Againft merit 
of workes. 

c Luff 17. 

d 2 Cor. j. y. 


f ^em.S,i8. 


Wdfa "toortby of the Lord. 




g Mdt.^.io. 

If we would 
walke worthy 
of the Lord 
we muft doe 
fixe thirjgs. 
h GenAj.l. 

i Mich.6.%. 

k Vful.iiQ.x. 
1 Gal.^.n. 

n lames j. i j. 
o ?.«/;<! 9.14. 

J 3- 

q Heir.iz,i8, 
I Cer.7,31. 

r I Cer.7.34. 
What we 
we might not 
onely feme 
God but 
pleafe himtoo 

and writing, and fealc for the reft, they cannot by any workes afterwards 
befaidinany colour to merit what is pad. They are wigz6 3 Matth.i. to bring 
foorth fruites woorthy repentance : now it were abfurd to thinke that the 
fruits afterwards borne, (hould merit repentance, which God gaue before 5 
forthat is to affirme that not onely a wicked man might merit his own con- 
ucrfion, but that hee might merit it by the workes hee would doe after his 
cohuerfion, which I know not that any Papift will affirme : and the like rea- 
fon is there of the phrafe here vfed. 

f$uejl. But, letting the Papiftgoe,what is it towalkewsrthy ef the Lord? ] 
Anfw* It is fo tocleauevntoGod, thatwerefufenot(outortheholyelti- 
mation of Gods free mercies ) to forfakeourfelues and the world, and tote- 
ftifie our obedience to the Law and Spirit of God , in vprightncire with all 
thankefulneffe. But that this may appeare moreplainely, if we v\ould walke 
worthy of the Lordj 

1 In generall, our righteoufneffe muft exceede the righteoufneffe of the Scribes 
and Pharifees ; we muft be /ofarrefram reOing in the cuftorrse and praftife of 
the vile finnes that abound in the world , that wee muft not be fatisficd, with 
this, that we be ciuill honeft men, and well thought of in the worldrfor Gods 
mercies challenge more at our hands then ciuill honefty s. 

2 In particular, if we would walke worthy of God : 

1 Wee muft walke with God in the fence of Gods prefence^and in the 
light of his countenance, fb knowing his Loue as wee fbrgidt^ot hispre>. 
fence h . And becaufe the wandring and vnmortifled heart of man is not 
eafily brought to this, therelore we muft humble our f ehtes to gaine a better a- 
bility to walke with our God x . 

z Wee muft/^f the Law of God ( as the onely rulepf our adieus) alwaies 
before vs k ; and by all meanes be carrfull to obey tfre mctiofl^f Gods Spi- 
rit, euen the Law in our mitfdes, that is, to walke after the Spirjjjk ^kdraccording 
to the Stint™. 

3 WemuftlabourtogIprifieGod,byendeauouringbyan openlight,to 
approueourfeluestofheworjd, in (hewing the power of Gods grace in our 
workes, ana 1 the newnes of our liucs n . 

4 We muft be contented to deny our owne reafon, wit, defires, delights, 
and profits, and to take vp any crofte God (hall lay vpon vs °. 

% Wee (hould go beyond all ciuill honeft men in this, that wee would 
refpeel all Gods Commandemcnrs, and make confcience of euery linne,by 
Prayer and endeauour to auoid it, andtobbeyGodfcoth in ourfoules and 
bodies 5 and in euery part of fcoth. wr 

Laftly, we (hould 10 admireGods loue, in deliuerhg ourfoules from death, 
and our feet from falliHg^&c. that wee HiouldfeekeGods face in the light of 
theliuing, and neuer to come frnpty handed, but Gods vowesjlould be vpon 
vs, and we (hould euer be rendringpraife. ThankcfuJneffe is all wee can giue 
to God p. 

In all plea/tMg.] This is the fecondthing required in our conuerfation: 
we (hould not thinkeit enough to liueiuftly and religioufly, butwee muft 
liuepleafinglyalfo, and this is true: i.In refpect of God ~: Let vshaue grace 
that wee majfo ferue God, that -wee may pleafe him 1. 2 . In refpeel of*our owne 
Confcience, preferuing thereft and goodnefle of the confciencc. 3 . In re- 
fpeft of men : thus the -wife careth to pleafe her hufband, and the hifbandto pleafe 
his wife r . It is not enough to be perfwaded that that we doe, be good j but we 
ought to looke to it, that it be pleafing. So, in all dueties to God , and in our 
carriage to men. 

Quefl. But what fhould wee doe, that wee might fo ferue God, as pleafe 
him too? Anf. This is anfwered in diuers Scripture. 

_**. 1 Be 

Verf. 10. 

ht all pleafing.. 


1 Be fure thou be not ** the fie fb ; for no fuch can yleafe God f : and they arc 
in the flefh chat can relilh nothing but flefhly things ; that take nocare to pro- 
uide for the life of Grace and peace of Confcience j verf.6. that will not bee 
fubieft to the LawofGod 5 verf.y. that haue not the Spirit of Chrift, verf.p, 
and that dye not to linnc, verf, 10. 

ObitH . But there are many wife men, to whom thefe fignes agree , and 
may not they for their good parts otherwayes be pleating to God i Sol. No ; 
fo long as they are flefhly pcrfons, their wifedome, bred in the flefh , is io 
farrefrom pleafing God, that it is enmity to God. 

2 Thou mud let thewillof God reuealed in this word, be the rule of all 
thy actions, alight to thjfeete, andalanthorneto thy paths j for in the Word is 
contay ned both what be requires, and what will pleafe him. 

3 Thou mud make confcience of little finnes as well as great finne? : if 
a man breake the leail Commamdement , and then by doftrine or deence 
maiataineittobeafmall matter, our Sauiour Chrift fhewes that this is not 
onely difpleafing to God,butit will caufeGodto caft men out of heaucn with 
indignation : on the other fide, whofoeuei fballmakeconfcience to obferue 
Gods Commandemcnrs in the things ihe world counts leffe matters pad fhall 
conftantly by doctrine or profeffion declare hhjinceritie heerein , hee (hall 
be exceeding pleafing to God, and God will fhew it, by making him great 
inthcKingdomeofHeauen'. What commandement could beelelfe then 
the commandement about the not eating of bloud , and yet with many 
words, their obedience herein was vrged, and thatwith thisreafon ; asthey 
would haue a'lthingigoe wellwith them and theirs , and doe that which if pleafing 
or right in Gods fight «. 

4 Thoumuftdefireandprayforthebeftthings; thou muft fo thinke of 
profits and pleafures of this world, as efpecially thy heart mu ft de fire, and 
thy lips requcft of God the wifedome and grace that is from aboue. It did ex- 
ceedingly pleafe God that Salomon z^Ked wifedome and not riches , orlong 

5 Thou muft get an humble and contrite fpiritj a hart able to fee and hate 
finne, and mourne ouer it; and with a tender fence of thine owne wants and 
vnworthinefTc, to implore Gods fauour, and the renuing of his mercies. 

6 Thou muft fo profeffe refpeft of Piety, as thou be carefull in all things 
to deale iuftly and truely with men, delighting in all the occafions and 
meanes to fhew mercy : hee cannot pleafe God that doth not endeauour to 
pleafe men •, Sacrifice is an abhomination , when men doe not wdgement andiit- 
jliceY : and God delights in men that will deale truely' 1 . If a man will deale 
iuftly, and lone mercy ( not be mercifull onely,) and when hee hath c ccafi- 
on to come to God in the dueties of Piety and Worfhip, will come in all 
humilitie and contrition of heart, this is that (faith the Prophet Micah) 
that is required; yea, that is good, that is exceeding pleafing and accepta- 
ble to God*. 

Thou muft bee tender-hearted and mercifull, to fupply theneceffities of 
the Saints: for workes of mercy are Odoun. of fweet faiell, faenfices accepta- 
ble, well pleafing to God *. 

7 Thou muft take heede of fuch finnes as Gods hates with a fpeciall ha- 
tred; for there are fomeeuils, which a man beeing guilty of, God will at no 
hand be pleafed with him : as firft, the finnes of the third Commandement? 
fwearing and curling , and the like ; for God hath told vs before , that what 
finnes foeuer hee will beare with , yet hee will not hold vs guilt lejfe if we take 
h»Nameinvatne^. Secondly, lukewarmnelfe in Religion , when men are 
neyther hot nor cold ; this is fo exceeding loathfome vpon Gods ftomacke, 
hee cannot be at reft till hee haue fpued fuch perfons out. Thirdly , for a 


f KornM. 

Saint ton. 




y 7Vm».*i.j. 
*■ Prow.u.zz. 

' Mich.6.^6 7 


b Cttnrnaud.^. 


c D:ut: 19.19. 

3*. &c 

I0.13. 14. 

i 1 Theft z. 15. 

doe that wee 
may pleafe 




k Rom: 15. 1. 

iJ^om: 1. 29. 
r 27ro.-f. 13. 
Pro.* 26.20. 
mVro: II. I}. 
n £;/«/: 5.J.4. 
oT»re.- 27. 1.2. 
p 1 Cor: 13. 
q I Cor.-io.32. 
1 Gen; 13.- 8. 

nours in fami- 
lies may walk 

ours in the fa- 
milie may 
pleafe their 


(Tit: 2.9.10. 

How Mini- 
sters may 
walke in all 
1 2 Tim: 2. 24 

man to blelle his heart when God curfeth, and to pleade his hopes, when 
God threatneth c . Fourthly , to feare God by mens traditions d . Fiftly , pre- 
fumptuoufly tobreakeGodsSabaoth e . Sixtly, through impatienceorvn- 
beliefein aduerfityj to with-draw our felues f &c. and without faith it is vn- 
pollible to pleafe God. Seauenthly,to offer vnto God the blinde, the lame, 
and the ficke , the torne and the corrupt thing s. Eightly , to bee found in 
the fafhions of the world , either in life or attire h . Ninthly, out of fro- 
wardnetfeand malice, to erode and perfecute fuch as feare God 5 oodtbefe 
pleafe not 1 , 

Thusof walking in all pleating, in refpecl of God. 

Queft. 2. What mud we doe that we may walke pleafingly amongd men? 

Anf. I confiderofthisfird generally, then more particularly. That wee 
may pleafe men we mud obferue thefe Rules: 1. Wee mud be carefull to 
pleafe God, elfe it is iud with God, that though we flriuc to pleafe men, jet 
weihouldnotattainetoitjbecaufeweearc not in the fird place carefull to 
pleafe God. z. We mudgetthat P bilaitt hropianjoueolf men into our hearts , 
bur efpecially Tbiladelphtan, the loue of the Brethren, for this ingendcrs 
care and diligence to pleafe, and <pakes the labour thereunto feemeno 
bafeneffeor burthen. 3. In the generall corruption of our callings wee 
mud Hue innocently. Samuel'n much fet by, and pleafeth the peopie,when 
hee (lands by Hophm and Pbinehat, men fo egregioufly corrupt. 4. If wee 
would plea{einconuerfing,weemuftlearnetobeareinfirmities k . 5. Wee 
mud pradife thofe vertues that efpecially vvinnefauour : as curtefie, meeke. 
nelTe, candor, faithfull dealing, ( though it be to our hinderance ) v\ ee mud 
giuefoftanfweres,ouercomeeuillwith goodnede , bee flow to wrath , and 
forgiue,andnotreuenge. 6. Wee mull hatethofevices,andauoid them, 
which in conuerfationappeareharefull amongd men 5 as back-biting *, dif- 
coueryof fecrets m , bitter words", boading , fufpicioufneffe? , ralhnclfe 
inreproofesand admonition, offenfiue carriage^, and the dining of the in 
firmities of others 1 . 

In particular, we mud be carefull to pleafe, in rheFamilie, in the Church, 
in the Common-wealth. IntheFamilie: 1. The Goucrnours mud labour 
to walke in all pleafing 5 and to this end, they mud gouerne in the Lord, 
and cad the impreffion of Religion vpon the foulcs of their people, that 
the reafon of their obedience m3y be the will of God ; they mud retayne 
wifely their authoritie: it is not the way to pleafe, to loofe the reynes, and 
lofe their authoritic: they mud takenorice of vertues as well as vices, and 
reproueinloue,notinpaiTion, andauoide that behauiourthat irritates and 
prouokes to wrath. 

2 Inferiours, if euer they would pleafe GOD, mud bee carefull to 
pleafe their Maders, Parents, and Hu bands, as bearing the Image of 
God .-and to this end, they mud pray God to make them able, both to 
obey and pleafe, they mud be teachable , andnotfuch as mud bee continu- 
ally told of the fame fault : they mud auoyd answering again* ;for, as a fullen 
filenceis harefullj fo prating , and had to anfwere doth provoke f . Ladly, 
they mud auoyd fuch finnes as proue in their places fpecially hatefull ; as 
pride, lying, vnfaithfulnede, (viz..) to be fuch as cannot be truded in any 
thing;dubbornne(re,flownede,efpecially when they are fent vpon bufines. 
As in the Familie, fo in the Church, Miniders mud walke in all pleafing; 
and to this end they mudpra&ifewhat they preach, and auoyd enuy, paf- 
fion, contention, and partialitie; they mud be wife and gentle, apt to teach 
and indruflin meekenefTe, though they beoppofed e j they mud be vigilant, 
Tbber,of good behauiour,giuen to hofpitality 5 they mud notbepot-com- 
panions,or quarrelfome, orcouetous, more defiring and delighting in the 


Ver. io. 

In all pleafing. 

chegaineofthe Benefice, then the profit of the peoples foules : they wuft 
ordertheir families as well as therafelues, and keepe their children infubie- 
dion and grauitie ". Peace, peace, and dawbing with vntempered morter, 
will not makethem pleafing, thoughmanyftriue to vunneapplaufebyfuch 
daubing : for the confeience of the men that are fo footheo doth lecretJy 
contemne thefe plaufiUefeers. 

The Hearers alfo muftftriue to pleafe their Teachers, and that they may 
doe fo, they muftyeeld them meete honour, and fufficient maintenance, 
but efpecially they mud labour, from the heart, to yeelde obedience to the 
doctrine of their Teachers : for that pleafeth a faithfull Minifter more then 
all dignities or riches. 

3 The Magistrate muftftriue to bee pleafing to the people, and for that 
purpofe,they mud be men fearing God *, ftudious of the Scriptures, Io- 
uersofthegood*,iuft, hating couetoufneife *, louers of the Common- 
wealth, induftrious to acquaint themfelues with the eftate of their floekes, 
walking in and out before the people, with all wifedome , courage, andgra- 
uitie, carefull to purge out thofe vices, which as euill humours, difeafethe 
publike body, for this eafeth and pleafeth the body afterwards : fuch as will 
charge and remunerates well as punifh ; countenance the good as well as 
reftraine the euill : fuch a* in factions and emulations will cleaue to neyther 
fide : menthatconceiuea generall care for theperfons, goods, and good 
name of the SubiecT: : guiding them to holinetfe as well as happinetle , to 
fantfitie as well as fafetie. 

and obeying them,thoughagain(t their profit, with conftancie and ior con 
fcicuce fake . they muft pray ior them, and fpeake well of them. It was with- 
out doubt a great contentment to Dauid that whatfoeuerhe* did pleaded the 

Thus of walking in all pleafing in refpect of others. 

Thirdly, wee muft walke in all pleafing towards our owne Confidences, 
prouiding by all meanes for the reft , peace and contentment of our owne 
hearts within, and that this inward peace and pleafing may bee had , many 
thingsare profitable and auaileable: i. Sorrow for our finnes 5 iox this for- 
rowmll be turned into toy b ; whereas the end of all carnall laughter wiil bee 
forrowandvnquietnelfeof heart c : and thereuno peace to the wicked, andhe 
iswickedthat is notcontritein heart d . 2. The Faithorbeliefeofourlufti 
fication in Chrift 5 for bemg iufttfied bjfaith^ our foules haue peace e : wee m uft 
feeke the reft ofour hearts in Gods fauour in Chrilt, for hee is the Pr«ttvo/ 
Peace f . 3 . The loue of Gods Law ; for great peace andrefi haue they that lone 
Gods Law S ; yea, it is added , and nothing (hall offend rhem. 4. Diligence and 
conftancy in the vfe of Gods ordinances : it is a fecret ioy to the heart of eue- 
ry one that is a friend to the Bridegroome, to heare the Bridegroomes 
voyce h ; and to be much in prayers is a way to bee much in ioy*. 5. Meeke- 
neflTe j while angry and wrat hf ull perfons fret tketnfelues , to their owne fingu 
lar euill jneeke men /hall delight themfelues in abundance of peace k . 6. Juft dealing 
in all bufinetfes with all men : for, the work? of rigbteeufnejfe u peace , and the 
'effeEl of rigbteoufneffe is ejttietneffe and a(furancefor eker*. Laftly , would wee 
attaine that peace and pleafing contentment that pafleth all the vndcrftan 
dingofthe carnall man, wemuft take hcede of worldly cafe. Innothmgbee 

Obiett. Butweehajje fo many crofTes , how can wee but care ? Stl. Let 
jour reejueji be ktmwe to God. 

Obtelt, Wehaucprayed,andarenotridoutof them. Sol. AddefuppU 
cation to your prayers. 

I ObieU. 


u I 77;* 3.1.3. 


rers may 
pleafe their 

How the Ma- 
pleafe the 
xExod; 1 8. 
ylfo. h. 9 . 
zM'ch; 1/3. 

How the peo- 
pie may pleafe 
their Rulers. 

a a $"<«».« 3. 36. 

How we may 
walkein all ' 
pleafing to- 
wards our 
bloLn 16.10. 
cLukf 6.2 f. 


iEf*y 9 .6. 
gTfalmi 11 9. 

h lohn 3.19. 

i lohn 16.14 

\Efty 1%. 17. 

Obiett. 2. 

Obiett, 3. 





m PW.4.6,7. 

O ./*#* %6. 20. 

p I^ 11, 

q iTmm 1.10. 
r I Tim.6 .1 8, 

c 77*. 2.1 4. 

U JLfhef. X.IO. 
x i{om.z. 6. 
y lamet j.l j. 
Z iifi. IO. 24. 

Fruitful! in all good Tborkes. 


What workes 
are good 

a Mat. !].<). 
blel?. 8.3 9,4c 
e ^fl< 26. 20. 
d ProH.1.28. 
C /of;, j. 1 9,20. 
g ^.7.7. 

What rules 
muit be obfer. 
ucd to make 
our workes 
good works. 
h J'j/j»»g.n. 

k ;<-/;. 6.28,29. 
1 20614. j 4. 


3- L 
What workes 

are good 
works in par- 

0&f#. Wehaue prayed, and that earneftlyj and daily, and with much 
importunitie,and ycc are difquieted ftill. Sol. Be thank/fuU tot the mercies 
thou haft; vnthankfulnefte hinders thereftfullfuccelle of prayer m . 

Fruitfullin allgoodworkes.] The Sonne of man is afcended.and hath giuen 
authoritie and gifts vnto men, and vnto euery feruant his worke: hee calls 
for obedience, and detefts fleeping , and requires all watchfulnefte to the 
fpeeding of all his workes, and what be faith to one , he faith to all , Watch a : 
This is Ihcwed vnto all that turne vnto God , that they muft doe workes meete 
for repentance °; confidering the feafon, that it is now high time to awake out offleep: 
the night is farre Jpe?tt, 2nd the day at hand, and therefore we fkotsld arnre and 
addreiTe our fe!ues,f cafi away the workes ofdark»es } and to labour in the light P. 
Good workes are the heft apparell of Chriftians, profeffing godlinerfe % 
and their mod durableriches and treafures 1 ". To this end hath the light of 
the gracious and lauing Doclrine of God /hined,that men might be famili- 
arly inftrudled to conceiue the neceftitie of doing ail the workes, both of 
pietie, righteoufneiTe,and fobrietie f - Yea, to this end did Chrift giue him- 
lelfe for vs,and redeeme vsat fo high a rate, that he might pe/rifie a peculiar 
people to hitnfelfe&ealous of good worses r . We are the workemanjhip of God, crea- 
ted in Chrtfi lefui vnto good worke 's y tt>hich God hath ordained that we fhouldwalke 
in them u : and itfhall be to vs according to our works x .• and therefore it fliould 
be our Wiidome, tojhew by good convention cur workes )' : and our Loue, to 
provoke others vnto good workes 7 -. 

Concerning good Workes, I propound three things : 

1 What workes are not good workes. 

1 What rules muft beobferuedto makeour workes good workes. 

3 What workes are good in particular. 
For the firft : the works that are done to be feene of men are not good works,*. 
The workes of perfecutors are all nought 1 *: all works are noughtthathaue 
not repentance going before ; for good workes are the workes of the peni- 
tent*: all the workes that are done ?«»/<#* are thru ft out of the Catalogue 
of good workes ; as to cry to God after a man hath flood out all the oppor- 
tunities and feafons of grace d . It is a figne mens workes are not good, when 
they hate the light, and cannot abide to be reproued e . And ofthe like na- 
ture are thofe workes that are guided after the example ofthe multitude, of 
which men fay,theydoeasthemoftdoe f . Laftly, doth not the world hate 
thee ? then fufpeel thy workes. 

For the fecond : that we may haue comfort, that God will account our 
workes good works ; 1. They muft be warranted by the word of God : if 
wee doe truth, we muft goe to the light that our deeds may be manifefl , that they 
are wrought in God h . 2.0urperfons muft bemadegoodby iuftification,we 
muft be created in Chrifi Iefw '. Would w e worke the workes of god y sy mufi 
beleeue in him that God hath fent K 3 . O ur workes mufi befinifljed 1 . 4. By mor- 
tification, we mufi purge ourfelues, that we may be meet e for the Mafiers vfe, and 
prepared fir euery worke we would hauc accepted as good m . Laftly, the ends 
muft bee good : and the ends of all good workes are, 1. The glory of 
God: t. The difebarge of our obedience: 3. The edification of our neigh- 
bours: 4. The teftification of our Faith and ThankfulnelTe : /.Theefca- 
ping of the punilhment of finne,and the dcftruclion of the wicked : o'.The 
anfwering of our high calling in lefus Chrift ; 7. The obtay ning ofthe glo- 
ry of Heauen. m 

For the third : in our converfation with men there are diuers kindes of 
good works; fomc fpirituall, fome corporall : they are good workes to in- 
ftrucT, admonifh, incourage, reproue, and pray for others ; to pull an infant, 
or weakc man out of a flaming firej is a good worke, and fuch it is to recouer 



hcnafing in the knowledge of God. 

8 7 

a (inner, by admonition, counfell,&c. It is a good worke to couer infir- 
mities j y ea,a multitude of them : and to fbrgiue trefpalfes,and to ouefcome 
euill with goodnetfe : fo alfo they are good workes to grieue with them that 
gricue, in giuiog honour to goe one before another, to lift vp theiuft praifes 
of others, to lend to the needy, and to giue liberally and cheerefully towards 
the relieuingof theneceffuies of thepoore,efpecialJy them of thehoufhold 
of Faith. 

Toconclude, from the manner of phtzfe,[bearing fruit in entry goad worke] 
thefe things may beobferued : Firfr 1 , that good workes arefruires : for they 
arefuch things as (hew our Faith , proue our planting, and yeeld vs comfort 
in Gods acceptation of them. Secondly, that a religious minde will labour to 
get fruit of euery fort 5 hee will not know a good worke, buthe will delire to 
carry fome fruit of it. Thirdly, a Chrillian man carries his fniit.both becau 'e 
hee carries the blefling of his well-doing, and beeaufe hee is neuer without 
fome fruit,as alfo he (hall be fure his workes will go with him,wben all things 
elie (hall leaue him. 

Thus farre of the eminency of Chriilians in holy conuerfatiou. 

lncreafwginthe knowledge of G W.] Whereas a Queftion might beea^ked 
what fhould wee doe that we might attaine to the holindfe of life before def- 
cribed? Thefe words containe an anfwere to it, thattheymuft increafe in the 
knowledge of God. 

The words in themfelues (land of three parts : Firft,the Grace. Knowledge-. 
Secondly, the M eafure of it, increafe : Thirdly, the Obied, of God. Of the 
Grace it felfe 1 haue intreated before, onely from the repetition two things 
may be obferued. 

Fir ft, we had need to be often vrged , and put in minde, and ftirrcd vp to 
feeke knowledge, we are naturally fo vnapt to fpiricuall things, that line muH 
bevponline, and precept vpon precept n . Of our felues there is none ofvs haue any 
great mind to vnderftand or feeke after God ° : or if we begin, wefoone/?rf«e off 
tovnderflandto doegood? j andfomeofvs are fo way ward and wilful! , that 
we know not,nor will not know, but walks on in darkeneffe) though all the foun- 
dations of the earth be Plotted q. 

Secondly, men are not onely to feeke knowledge , that they may be con- 
uerted and (iinclified, and liue a righteous life ; but euen after all thefe are at- 
tayned, we mull (till be induftrious to get more knowledge : beeaufe know- 
ledge inlarged giues the comfort and fence of grace receiued: elfe a man may 
haue Faith , and yet for want of knowledge hue without the comforts of it. 
Befides, it furthers the fancl ifieation of our callings, and the Creatures wee 
vfe r . Further, it makes vs able to difcerne things that differ, and in matters 
offaluation to trufr our owne Faith f j and it keepesdowne corrupt affecti- 
ons c •• and in what meafure we retain our ignorance, werctaine/<wr, and the 
fririt of bondage. 

Increajtng. ] The adiun ct increafe folbwes. Here are two Do clrines . 

Firft, that wee mud increafe in knowledge $ elfe that we haue, will decay, 
and knowledge is giuenbutin part, and not all at once. Befides, itis a fpe- 
ciall part of Gods Image 5 and therefore of great both neceflitie and 
honour. If men bee neuer weary of feeking for wealth and riches, why 
(houlda Chriftian be weary of feeking Wifedome, which is better then all 

Secondly , that increafe of knowledge's a great furthcranceof holy life : 
the preuailing of finne in the life of the Iewes was caufed by the preuay- 
ling of ignorance u . Therefore there is no mercy, nor pietie in the Land, 
beeaufe thereisno knowledge of God in the Land*. Godfliev\es his righteouf- 
neflc to them that kpowhinu y . And therefore neytherthePdpifb muft tell 

I 2 men 

z Obferuati- 
on from the 
Wee need to 
be often flir- 
rtd vp tofeek 
n Efttyig, 
O Pfal. 14.*. 
p Tfat.}6.j, 
q Tfal 81.7. 
ieefce to get 
more know- 

r i77«,4.j. 
CT I'll. 1. 10. 
I Inhn 4.T. 
t Efay J 1.7.0. 

Dot}. I. 

D08. Z. 

u Efay 1.3. 
x Hef.+.i-i. 
y Tf«l.%6:io. 


What are the 
lets of increa- 

X iff.*}. 13. 24. 


b Tro, 14. 11. 

C 7roM.l4.ty. 
How we m»y 
know when 
we incrcafe 
with know- 

What we mu ft 
doe that wee 
may incrcafe 
in knowledge 
d labnj.lj, 
e /(•». is. 13, 

Hen. r.j8. 
Pr»«: 14.8. 

Our know. 
ledge muft be 
of God i cure 

The knowledge of Cod. 


How God if 
made knowne 
i Itbn 1 4 9. 
klt>.t..o,i 1 

i ^»»».l. 

men that Ignorance is the Mother of Deuotion : nor the common Prote- 
ftant fo idly as k c, what needes all this knowledge ? 

More particularly, three que ft ions may be here refolued. 

Q*ejl. 1. What arc the lets of increafe I tAnf, There are many lets. 1 . Ill 
opinions about knowledge : as that it is vnprofitable, vnneceftary, & c. a. A- 
bufe of our Callings. 3 . The loue of other tilings *. 4. The fmothering of 
doubts, difficulties , and prciudice in the vfe of the meanes. 5. Sccuritie $ 
when a man growes proud of what hee doth know, and prefumes of Gods 
mercy for what he wants, 6. Prcfumptuous ilnne, as it hinders other graces, 
fo it cafts men behinde-hand in knowledge. 7. Refitting or Gods Spirit.pric- 
king theconlcicnceto gent awake, and fmothering of terrors *. 8.* Internall 
euils nourished, as lull «, euill thoughts b , paflion c , &c. 

Stjtefl. z . How may we know wnen we incrcafe in knowledge. Anf % We 
increafe in knowledge. 1 . If we increafe in affedtion to the meanes: for God 
is neucr wanting in the fucceife. 2. If we increafe in the power of godlinefte ; 
it iscertaine, wee grow in knowledge if wee grow in grace. 3. If wee grow 
ftaycd,andfetled,and more refolued in the doctrine or Gods grace, and pra* 
dife of holy life. 

gtttjl 3. What muft we doe that wee may increafe? v4»f. We muft ob- 
feruethefe Rules. 1. We muft pradife what wedoe already know d . z. Wee 
muft not be ouer- curious, orfufFerour feluesto bedrawne afidc with fond 
queftions, controuerfies and ipeculations , butbewifetofobriety •. 3. Wee 
muft redeemethe time, and watch to all the opportunities, for the vfe of the 
meanes f . 4. Wee muft vfe the world as if wee vfed it nor. 5. We muft ac- 
^wWf^f, that is, confefte and profelfe what we know, leaft God by our vn- 
thankerulneire and fearefulnelle , be prouokedtofcourgeourfpiritswirh a 
ftmmhr or reprobate fence $. 6, Wee muft imnde our «n>»ew(ij h , Laftly,we 
muft vie Gods ordinances, and allot them, and without interruption , con- 
ftantly and cheercfully. 

Thus of the Grace it felfe,and the Meafureof it :the Obieclfollowes. 

Of God,] Our knowledge muft be ofGodfourc wayes : forflrft,itmuft 
be fpiritual! and diuine knowledge, not humans, naturall, and earthly. 2. It 
muft be of God j as hceis the author of it, we muft fecke it from aboue,by 
prayer. 3. It muft be of God, as he is the end of ir, it muft draw vs nearer to 
God. Laftly,God muft be the obied of it, we muft know Gods Name. In 
this laft fence here are two things imported. 

Firft, that euen after regeneration there may be fometimes fome working 
of the fecdes of Atheifroe. So wretch .d is the euill nature of man, that in this 
refped there is caufe many times to hang downe the head with horror,mamc 
and bitter mourning of hearr, and confufion of face. 

Secondly, that increafe in holy conuerfation doth abate the mouings of 
Atheifme: as any be more holy,fo they are more freed from the trouble of 
them. Be firft holy, and then be an Atheift, ( prorelfed or refolued,) if thou 
canft. ,■• 

Concerning the knowledge of God foure things are to be confidered : 
1. How he is made knowne: a. Who they are that God chargeth with this, 
that they know him not : 3 . How it comes to pa (Te that man knowes not his 
God : 4. What we muft doe, that we may know God. 

God is made knowne, 1 . in his Sonne : in Chrift, God is as it were vifi- 
blc *. a. By his Spirit k . 3 . By his worde ; both by the teftimony it giucs of 
God, and by the relation of Prophefies accomplilned, and Miracles won- 
derfully wrought} it fliewes a God, asitisafacredtreafuryjpreferuingthe 
memory of wonderful! things.4. B y his workes^and that other in general!, as 
God hath ftamped vpon them fome markes of his invifible things ' 5 or in his 




Strengthened Ibith all might. 

particular workes, as the founding of the Earth, the hanging of the Cloudes, 
the fpreading out of the Heauens , the recoyling of the Waters , leauing an 
habitation for man ; terrours of Confcience, Plagues vpon wicked men at 
their wilh,anfwering of Prayers, Miracles, the Soule of Man, andftateof 

2 There are many forts of men ; yea, euen in the Church, befides profef- 
fed Atheifts, that are hated of God, and charged with this, that they know 
notGod : as, i. All that keepe not his Commandements m : 2. All that 
hearenotvs": 3. AHPerfecutors : 4. AH that honour not fuch as feare 
God p : s- All that deny the Natures or Offices of the Sonne of God % 

3 This wretched Atheifme and Ignorance of God, and euill thoughts of 
his Nature, Prefence, Attributes, &c. is caufed : firlt , by corruption of our 
natures in the Fall: 2. Itisincreafedbythccuftome of all forts of fi nnes : 
3. If it preuaile, it may come by fomefpeciall judgement of God, who be- 
ing prouoked by other (innes, doth leaue men to a fpirit of (lumber , or eter- 
nally reie cling them, doth leaue chem to a icprobate fence, onn the power 
of the finne againl} the holy Ghoft. 

4 That we may know God and increafe in it , wee mud view his workes, 
fcarch his Booke, obey the motions of his Spirit , humble our felue*s to feeke 
the fignes of his prefence, and for the better fuccede in all, labour for a pure 
heart r . 

Hitherto oftheObiecl, Parts, and End of Knowledge : the Caufefol- 
loweth in thefe words. 

Verfe n. Strengthened in allmigbt, according to the power of bis glory. 

IN the words I note, 1. The thing it felfe,.SVr«gf6*«<r^. 2. The manner 
of it, in all might : 2. The ground of it> according to the fewer of bis glory, or 
glorious power. 

From the Coherence I obferue that wee muft bee flrengthened in Grace, 
beforeweecanbe filled with Knowledge : till Grace preuaile, euill motions 
and temptations grow many times too hard for the feedes of Knowledge: 
and the Diuell $eales aw ay much of the feede. 

Strengthened,]' There are two forts of Chriftians fearing God : fome are 
ftrengthenedwith allmtght jfome are feeble in the Knowledge and Grace of 
God. There are ftrong Chriftians and weake ; infants, and men of riper 
age. It is profitable more exadly to confider of both : and in the weake 
Chriftian I confider, 1. Who are weake: 2. Whathelpes to make them 
ftrong in the might lof God. 

For the better vnderftanding ofthefirft,I propound three things i.What 
the Infant or weake Chriftian wanteth , by which hee difcouers his weake- 
nelfe. 2. What he hath, notwithftanding his wants. 3- The happineife of 
his eftate, though he be w eake. 

They are but Babes and infants in Grace : 1, That know not the loue 
of Chrift, with particular, diftincT, and full alTurance C 2. That are not able 
to praflifethe more ftrong and purging duties of mortification c . 3. Thar 
ferueany paflion and vnruly affe&ion u . 4. That are vnfetledin the way of 
life *, and toft with the winde of contrarie doctrine y. 5. That fticke at ac- 
knowledgement , and dare not ftand out to the profeffion of the truth*. 
6. That cannot digeft fome truths of God, as being ftrong meate, and in 
their account hard fayings. 7. That are inexpert andvnskilfullintheword 
of righteoufneiTe' ( efpecially, if they be ignorant in the principles , ) other 
fignes may bee gathered from the contrarie eftate of the ftrong Chriftian 

I 3 i Yet 

8 9 

Who they are 
that know not 

m ECay i.j. 
I lohn t. 4. 
n 1 lohn 4 6. 
ojohn 1 6. j. 
p I lohn j.i. 
cj I lohn 1. 1 *. 
Thecaufes of 
this ignorance 
of God. 

What wee 

imift do that 

we may know 


r Math. 5.5. 

Don. 1. 

Dog. 2. 

Two forts of 

Who are In- 
fants in grace, 
f Ephtf. 5 19. 
ao. 17. 
tMathtf. 1 j. 

U I Co'.-J.l.i.j 
X lohn 1 4. 7. 
yEfhefi 14, 


& 16. %%. 


What the 

weake Chri- 
bJU<*th. \6. 3. 

cz Cor: 1 3. 8. 
dl Cor: 1 j. 50. 
/o/>» j.J. 
^mw: 8. 8. 
e 1 Ttt. i.i. 


14. 26. 

gHeuel. 2. 8.9. 


though he be 


htieb. %. i. 




mHet. 4. t^. 
Helpes for the 
weake Chri- 

n 2 77m. 2. 10. 

o W:i4 

z it: ix. o. 
yjlSts 10.32. 
ir« j.t(F, 
q iCsr. 1.18. 
J^)i* 4 
riTiw. 1.7. 
tHtb:?. 16. 
u 1 Ccrn.14, 
y/o/u 7.21.23 

Strengthened "frith all might. 


2 Yet the weakeft Chriftian ( whatfoeuer hce wants ) hath thefc things: 
1. Heedifcernesthe feafonof Grace 3 and the day of his peace and redemp- 
tion, which the wife-men of the world doc not b . 2. Though in his ov\ne 
account hee can doe but little for the truth , yet hec will bee fure to doe no- 
thingagainfttbetrnth,\f heemay knowit c . 3. Hee is not intheflefh, hee is 
morethenanaturallman, hee is borne againe H . 4. Heehath an earnert ap- 
petite and conftant defire after the fmcere mUke of the Word*, y. Hce beleeues 
whiles hec druggies with vnbeliefe. 6, The ftrong man armed, which is 
theDiuell,isfocaftoucby Chritt, that hee preuailes not as hee was wont. 
7. Hecan deny his reafon,pIeafures,profits,and beloued linnes, and take vp 
his Crolfe in fome meafure f . Laftly, fuch a dore may bee opened to them 
that haue littleftrength , as no man can (hut, and fuch courage they may 
haue,that they will fticke to the word, and keepe it as their beOtreafure, 
whatfoeuer they lofc,and by no meanes be induced to deny Chrift and his 

3. His cafe is happy though weake , for hee hath fuch a High Trie/1 , and 
Sauiour, as knowes how to haue compafsiott on theianorant h , and is touched with 
afeelmg of bis infirmities l , and hath wrought the reconciliation of all his brethren, 
mdwas tempted htmfelfe : and therefore m\] fuccour the weak; when hee is 
tempted^: and will feetoit, that morefhall not bee laidevpon him then hce 
is able to beare 1 rit being his charge and office to prouide, chat the brmfed 
Reede be not broken , or the fmoak^ngFlaxe quenched , till iudgetner.t be brought 
foorthvnto victory. Andatall timesthe weakeft Chriftian may gee boldly ts 
the throne of Grace, and obtaine mercy to helpe in time of neede m . 

The helpes for ftrengihening of the weake , are of two forts : fome with- 
out vs,fome to be vfed by vs. 

Wit houtvsj there are many things that may ftrengthen , and incourage, 
and animate the weake : 1 . There is propofed a glorious inheritance to them 
that ouercomc. 2. We haue the example ofall the Saints. 3. We haue a ftrong 
and fure foundation B . 4. We hauea ftrong God, and his power is engaged 
to exercifeitfelfeinourweakenelTe, 2nd to keepe vt < faluation . -wit bout 
falling, till hee prefent vs fault leffe before theprefencc of his glory °. f . Wee haue 
a ftrong word of God, able to butldc vs vp, and make vswife,andfaue onrforJcsV, 
as being Gods Arme t and mightic instrument , of his power < J. 6. The fpi- 
ritofGodisa.S/>jWfasofGrace,foof/W<r r ,andhelpeththe weake, as in 
Prayer f , fo in euery Dutie and grace. 7. Wee haue a (Irong Sauiour: 
Chrift doth ftrengthen and incourage the Chriftian three waies .- iirft , by his 
owne example, becomming a patterne to vs to follow :fecondly, by appli- 
cation ; for vnto all that lay hold on him hy Faith, hee is a Priefi after the 
power ofendleffe life c ; the Wtfedome ofCjod-, and the Power of God " : thirdly , by 
operation,for hce hath borae our infirmities, by his one offering hee hath 
and doth confecrate and make perfect our perfons and workes, in Gods fight *j 
he doth vntte vs to the Father Y 5 hee giucs vs his Fathers glory , both in that 
he giues vs fuch Graces as will bring to glory , and in th3t hce giucs vs credit 
where himfelfeand the Father are in credit. Thus of the helpes without vs. 

If any askeinthefecond place, what wee mud doe, that wee may bee 
Strengthened. Ianfwere: 1. Wee muft pray for Knowledge and Faith, to 
difcerne and beleeue Gods power and promife : i^6f/". 1. 8. &c. And in the 
fourth of that Epiftle there are fiue things more to be done, that wee may at- 
tainctoa ripe age in Chrift, firft , wee muft fubieel: ourfelucs to bee taught, 
and wrought vpon, by fuch Teachers as are fet ouer vs by Chrift. 2. Wee 
muft refolue and fettle our felues in the doctrine of the foundation and the 
Principles of truth, that wee bee not tofted to and fro with euery winde. 
3. Wcemuftfobefatisfiedwiththevoyceof Chrift in our Teachers, that 


Ver. J I. 

Strengthened Tbitb all might. 

wc cart afide all refpeds of the voice of grangers, not opening our eares 
willingly to the Heights of cunning men, that will lie in watte to decetutvs. 
4. Wernuft takehecde of perlonalj difcords with any that feare God , follow, 
tngt he truth mloue. 5. Wee muft mutually (Iriue to yeeld andfeekehelpe 
to and of one another, that euery toynt in this myfticall body> according to 
the meafitre sf the part may fupply and make vp the increale of the body by ver 
tueof vnion with the Head, and communion with the Members x . Beiides, 
iiwewouldincreaieinftrength, wee muft let Patience haue hu perfell worke, 
making confeience to mortifie corrupt paflions, as worldly griefe, anger, 
fretting a ; &c. Andlaftly, wee mull bee carefull to keepe what God hath 
giuen vs, that no man take away o»r ctowhc. Neglect of grace receiued is a 
great hind erance of (Irength andincreafe. 

Thus of thewcake Chriftian. 

A (Irong Chriflian difcouers himfelfe by diucrs things. Firft, hee is fpiri- 
tuall, thatis , fuchaoneas not onely hath a tafte and defire after ipirituall 
things, but is alfo ruled by the Word and Spirit of God , that hee reilraine^ 
the euils of the flelh both in heart and life, loas hee giues not occalioney- 
ther oifcandallto the weake, or of /come to them that are without b . Second 
ly, hee is able to be bapttfed with the baptifme that Chrift vpm bapttfedxitb , and 
to druskf of the cup that Chrifi dranke of ; he is not onely willing to beare ordi- 
nary wrongs and croffes, but is prepared for the worit the world or Saffian 
may doe to him c . 3. Hee can^ are t he infirmities of the weake , and in con- 
uerfing, deny himfelfe, and plea fe his Brother in that that is goad to educa- 
tion^. 4. Heeis full of 'go$dntffe and knowledge , and is able to admevifi?*, and 
comfort others, with the comforts hee.bath found himfelfe f . j. Hee fmncs not in 
»Wg,rhatis,heeisableto gouerne his tongue with Wifedome, Meekc- 
nelfe,Grace and Truth. The ordinary faults of fpeech are not found in his 
Tongue. 6 . He is not carefull for his life, te take thought for -what hepjaU eate, 
or what he fbdl drinke 5 nor doth he difquiet his heart about his body, what hi 
Jliallput on -. for thefe outward things hee can eafily truft his heauenly father h , 
7. He can hue his enemies, endure wrongs without refinance or reuenge 3 or 
it' hee vfe the helpe of the Magistrate, hee can feeke it without malice or cru- 
ekie-.htecunblejfe them that curfe him, and pray for them that defpight him->, 
and doe good to them that hate him \ Laftly , in Faith hee is (Irong, like tyf bra- 
ham, Rom. 4. 1 6. to the end. Hee can beleeue things to come as well as if they 
were prefent, Verf. 1 7. hee can beleeue aboue hope and vnder hope: Verf. \ % 
hee/oo%/^,nottothemeanes, but to the promife : Verf 19. hee vanquifneth 
doubts: Verf. 2o.heeisasthankefulIfbrpromifes, as others wouldbeefor 
performances '.Verf ao. a 1. for thefe things were not onely true of Abraham, 
but may be true in vs alfo, Verf. 23. 24. who may hauc as great helpe from 
Chriftas euerhe had, IV 'erf. 25. 

Thus of the (Irong Chriftian. 

In allmtght. ] Notehow the Apoftle preffeth to perfection : before , in all 
knowledge ', ailpleafmg, all good workes 5 now, in all might. And wee had neede 
tobsftrengtbened with all might,becauknot oncpart of the foule onely is to 
be looked to, but the whole foule, fpirit and life throughout : nor hauc wee 
one Grace to tend, but all forts of Graces from God : nor doth there abide 
vs one trouble, but calamities, indignities, and temptations of all forts. Wee 
hauc not one aduerfary to encounter, but many, and of many forts ; inward, 
outward, vifible, inuifible, publike, priuate, at home and abroad. Neythcr 
doe wee (land vpon our guard at one time, but mud Jooke to ourfcluesin 
all thefe refpecT-s at all times. 

It mud be allmtght that we mould labour after in foure refpe&s : 

Firft , it muft bee a Might that extendi to the ftreng«:hening of all rhe 



Z rpref. 4.11. 
to 17 

limes 1- 4. 

Chnlhan: ami 
how he m.iy 

b 1 Cor: 3. 1, 

c Mat: 20. 21 

di^ow: 15.1.8. 
efy»: 1 j. 14. 
t 2 C.r: 1.4. 
glatnts 3.1. 

\xMath 6.z%, 

iMath: ft 38. 
to the end. 

Why all might 

All might in 
fourc refpefls. 


l I C«r; 14.20. 

m Lm • 1. 4. 
n\Thef:%. 16. 
O 1 John 4.1%. 
pCtl: j. II. 
q 1Ptt.-I.i3. 

tVfd. 1 39. 

21. zi. 
£/4jr jo. ii. 


y Gal: 6.6. 



According to the power of bis Glory. 




The extent of 
Gods power. 

What God 
cannot doe. 

What the 
glory of God 

Wherin God 
excels the 

faculties of thefoule, powers of the body,and duties of the life: our Mindes 
mud bee ftrengthened in theapprouing of truth and goodnelTe , and in re- 
probating of euill and falfhood 1 ; ©ur Memories mu(l bee ftrengthened in 
retayning and recording the fecrets and hid things of God, which are com- 
mitted to it : the Will mud be ftrengthened in the Election of good, and re- 
left ion of euill : and our Affections neede ftrength alfo : thus wee were to be 
ftrengthened in Patience m , Ioy n ,Loue °,Mercy p, Hope and Confidences, 
Defires r , in Reuerence f , in Hatred of finne c , Contempt of the World u . 
So doe wee nccde ftrength to euery dutie of holy life. 

Secondly, it muft be a Might that is gotten from the vfe of all the meanes, 
wee muft be ftrengthened in the power of euery ordinance of God,and fup- 
ported with the vfe of euery helpe to make vs ftrong. 

Thirdly, it muft be a Might fhewed in the vfe of all the Armour of God. 
Wee muft ftrengthen our felues with euery piece of Armour , whether it bee 
Armour of Defence, as the Girdle of Truth) the Brefi-plate of Righttoujnes^he 
Shooes of the GojpellofTeace, the Shield of Faith, the Helmet of Hope: or Armor 
of Offence, as the Sword of the Spirit, Gods fVord, and the Darts of Prayers*. 

Fourthly, it fhould be a Might extended to all poffible degrees and power 
of euery Grace and dutie : thus in mercy wee fhould communicate in all good 
things y our feruice (hould be an heartie Sermce *, wee muft lone the Lord with 
allour he arts, 'with aHourfoules, with all our mtght *. 

According to the power of hit glory, ] In the handling of thefe words, I con- 
fider them, firft, apart :fecondly, as they are ioy ned together : and thirdly, 
theDo&rines out of them. 

Here are two things laid to pawne for the ftrengthening of the weake 
Chriftian, gods Power) and Gods Glory. 

Power is one ofthe Attributes they call in Schooles relata : the Powerof 
God is infinite, bothinrefpe&of E (fence (for it is as large as the E (fence 5 
yea, itis the Eifence it felfej and in refpecl of Obiefts, hee hath not done fo 
much, but farre beyond our capacities, hee could doe infinitely more rand 
fo is it infinite in refpeft of continuance. Yet to fpeake of it according to 
our capacities ; it is reftrayned, 1. By his Will ; hee cannot doe what his Will 
isagainft: 2. By his glory 5 hee can doe nothing againft his owne Glory; 
5. By his Nature, hee cannot lye &c becaufe it is againfthis Nature: 4.1n 
fomerefpefts by the nature ofthe Creature ; fo as whatfoeuer deftroyes the 
eftentiall [definition ofthe Creature, God cannot doe : as God cannot make 
amanvnreafonable,andyetheeremainea man , hee cannot make a body 
infinite, and it remaine a body ftill: 5. Sometimes by the condition and 
qualities of the Creature ; as, Be it vnto thee according to thy Faith : 6. By 
impofliMirie 5 1 fay, by that which is (Imply impoflible , for there are many 
things vnpoffible in refpeel of vs, which are not onelypoftiblebuteafieto 
God. And therefore thecommon people reafon fooliflily; Godcanfauemee t 
therefore hee will doe it : and thePapifts as wilfully ; Chnfl can he prefent in 
the Sacramentythereforehtewilt. Forbefides that they will neuerproouehis 
body can bein all places, at one time, truely and locally piefenr, remayning 
a true body j they alfo reafon but abfurdly, till they finde his will to be there 
in their manner. 

ThcGlcry ofGodis taken fomfi'mes for the figneof his prefence,£.*W. 16.10 
for the meanes of his worfhip : 1 Sam.^.z 2. for praife and honour : z Chron. 
29. 1 1. But here it is taken for the excellencie of God aboue all creatures, 
as it may be reuealed. God is more excellent then all Creatures , *» Trinitie 
of Perfons'mone ctfencCfinperfeclioH of Nature , in infiniteneffe of being, in 
etermtie, in puritie and finglcneile, in mmntahilitie of Nature, Will, and Qua- 
lities ; in vnderflandiugi xnprefcience ( which abfolutely falleth to no creature) 




By the power of bis Glory, 

in the Idea ofVertue t aad in omnipotence. By rcafon ofmans tall and cuftome 
in finne, Gods glory is much darkned : fo as now man of himfelfe cannot fo 
eoncciueof thewonderfull excellence of his Creator. 

Gods Glory is reuealed vntoman, i. By bisTVorkes «.• cfpecially his dread- 
full andgreat workes b . 2. By theSignes of his pre fence c . 3. By the meanes of 
his worjbtp*. 4. By the finfeffion of guilty perfons*. 5. By the Trayfes of his 
feruants : and therefore to giue glory ,is translated,;? giue tha»kf* £ . 6. By 
Chrtfi ,wbo is the Lor A of glory g, the King fl/V/ar; 11 , hemakeththeGloryof 
God, as it were vifible in his flelh. 7. By Man K 8. By the Spirit of Reuela- 
tion K 9. By the Qofpe/1 m . 

But if you askc who of all men fee Gods glory $ I anfwer, onely the 
Saints,in the brighrnes of it n 3 to wit, fuch as haue the Gofpell jhimngin their 
hearts °,&c. fuch as acknowledging Gods threatnings, turne vnto him by 
true repentance p : fuch as lead an holy add innocent life 4 : fuch as hauc a 
true and liuely Faith r . 

Thus of the words apart. 

Tower of his Cjlory. ] There are foure Reafons why the Power of God 
mould bee faid to bee the Power of his (jlory, or glorious. 1 Becaufe it will 
neuerleaue ftrenethening, till it bring to Glory. 2. Becaufe the power of 
all the meanes of faluarion is from hcauen, and therefore a glorious power. 
3. Becaufe Gods Glory fets his Power aworke, in as muchasbypromife it 
lyes ingaged to his people. 4. It is a glorious Power, becaufe of the perfons 
and things that are vfed in Gods worke,as God himfelfe, the Sonne of God, 
the Spirit of God, ordinances that are of God, and men fpecially cunfecra- 
ted by God. 

Deftrines. Firft, the perfeuerance of Gods children is moftcertaine: fo 
long as there is Power in God or Glory , they cannot fall awaybylofing 
their happinetlc. 

This point hath abundant and apparant confirmation out of the old 
Teftament in thefe places, Pfalm. 145.10,15.14. JE/^42.3. Ezecb.16.t4, 
25,io',27. Ierem.11,40. Hof.z.ij. Out of the Gofpels, Mm b. 16". it. 
and 24.25. John 4. 14. and 5. 24, and 6. 39. and 10. 18,29. and 1 3.1. 
Out of thcEpiftlesalfo^, 9,10,11. and 8.30. and ii.t^.EpheC.^. 
12.17. Pbil.1.6. zTivt.z.iy. Hebr.7.16. 1 /oh. 2. 19. and 3 9. iPet.i$. 
13.18 20.23. 

Secondly, there is little reafon of preemption in this Doclrine: for, as 
Power will prefcrue, fo Glory will reuenge : if fuch as are in couenant with 
God returne to finne, woe vnto them, Gods Glory will not beareit ; and he 
hath many wayes to fcourge them : for by their finnes they may bring vpon 
themfclues crolles of all forts f , terrors of Conscience', IotTe of many gifts, 
and want of fenfe of all grace,God$ prcfence, and the ioy es of his promifes, 
and Saluation", Church. cenfures x , the want of many blcflingsy, foretra- 
uell and tcrrours vpon their returne againe*, terrible buffets, both of the 
Word and Spirit, &c And therefore we mould worke out our (aiuauon with 
feare and trembling, It is a fearcfull thing to fall into Gods angry and fcou r- 
ging hand. 

Hitherto of the Obieft, Parts, Ends, and Caufes of Knowledge.- the 
Effects follow, which in the end of the Verfe arc noted to be three, viz. Pats- 
ence,Long-fuffering,znd loyfulnejfe. 

Patience.] This is a vcrrue that well becomes a Chriflian, and a blefled 
fruit of the tree of life, muchtobedefired of man : though it may feeme 
troublefome to the flefh to endure erotics and afflictions, yet if all things 
be considered, it is a vertue of great praife. God himfelfe is magnified of 
Men and Angels for his patience and forbearance a . It is the admirable 

. __ glory? 

1 '^' ' " " ' — ^— — ^^— ■ — * — WWI I ■ ■— « B I | W n m ^xw— WMlWWMWi^ I' l' J»^ 


How many 
wayci Gods 

b n fo *4- 16. 
c Ex.d. 16. io. 
d I S.TO.4.U. 

C lojh 7. 

thtt\ 17.18. 
giCcr. 2.8. 
h TJjI.zi. 
1 him 1, 1 4, 
k » Ctr .11.7. 
\Efh<f, |Vx 7. 
m 1 Ttm.i.w. 
nPj.ii. 89 7. 
o s Cor.4.3. 

p itr.13.i6. 


L f«J $8.7.8,0. 

r lo\n 1 1 40. 
Foiitf reafo: 5 
why the pow- 
er of God is 
laid to be the 
power of his 

About fallinp 
from grace & 
Proofcs that 
Gods elr a 
cannot fall 

This dofirine 
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to fecuritic. 


£ A>30. 20. 
c Vftl.j 1. 

Cant. j. 
x i^or.j. 
f. Tftl: <i. 
Moriues to 

a fymA.4. 


b £/Vj( 41.1.4 
C Hti.t.IO. 

d Heb: 10.31. 

e iT/w.i.j. 

f iT/w:, 

g Lm/^«8.ij. 
h Matt: y 10. 
t 1 77m; i. 11. 

k iCor.'4. 8.9. 
1 Vrou: 15.18. 


ra Vfal'9. 
n J.iwcj 1. 12« 
o Pr».-I4. 17" 
p I»i|(ii. 19. 
q lob 4.6. &(. 

tHtb-.u.i 1.3 

t f«ry: j. 6.7.8. 

u tf fr .9.10.1 1 . 
muft doe that 
wee may be 
x "Pro: 14. 29. 
Lime* 1. j, 4. 6. 
y John 14. 1. 

Z fym.-f .1.1,4 
/«/»» 14. 17. 

a J^W.3.9. 
b ^?m.ij.4. 

C iPlt.I.*. 

d H^.u.T. 

P.-ticnce in 
feuen things. 




glory of the Sonne of God, that in the great worke of his Father, about 
the gathering of the Churches, in the middeft of the oppofitions of the 
world and euill Angels, beefbould not cry, nor lift vp , nor taufe his voyce to be 
beard, andyetholdout without failing or di/c our agement h : yes^as the Cap- 
taine oftw falttation , hee was made perfetl by fuffering «. This isthepraifeof 
the Saints, (which they may remember with comfort) that they haue en- 
dured many and great rights of afflictions d . The Souldicr cannot pleafe 
hisCaptaine, vnlellehee endure hardnellc ; norhee that ftriueth for Ma- 
(teries be crowned , vnlelfe hee toyleinthe Combat •, nor the Husbandman 
reape, vnlefle hee patiently endure the labour of fowing, and waite till har- 
uelt e . tAlltkat will line godly muftfuffer { : the holy excrcife of Chriftian Pa- 
tience is a good figne that men are good hearers of the Word, and that they 
pradtife what they heare s. Men are not therefore miferable becaufethey fuf. 
fermuch h : Chriftians neede ndt to be afliamedto fuffci ' : they may bee 
trotibledon entry fide ', yet not diftrejfed: they may be perplexed, and yet not dejpatre: 
they may beperfecuted, and yet notforfaken : tbey tn.ty be cafi downe , and yet not 
defiroyedK Tatience is a vertue full of good fruites rkappeaferhftitfe 1 : it 
helps away the Croire, (it is impatiencie and ftubbornneile that makes the 
Father continue to beate his childe) it fits vsfor perfcuerance with comfort > 
as the Coherence fliewes , The patient abiding of the poore fkaft not perifh for 
etter m :but they fbalt receine, at the length, acrowne of life n . The worth of 
this grace appeares by the hurt of impatiencie : for Impatiencie exalts folly °, 
depriues a man of the poffeffion of his owne fonle p , diibonours all a mans 
gifts and graces, and all the good things hee hath before done % &c. Let vs 
therefore runne with patience theracethatisfet before vs. Thus did Chrift 
endure the Crofte, and now weares the Crowne r . The thing? we common- 
ly beare are nothing to that Chrift and the M artyrs haue borne : wee haue nu 
yetrefiftedvntobloud 1 '. by fuffering wee may reape the comfort that wee are 
Sonnes and not Baflards c 5 befides the profit of our fufferings , which God e- 
uer intends to the patient, viz. the hotinefe of the heart, and fruitfulneile of 
the life u . 

That wee may be patient, firft, wee muft get tVifedome, and if we want it , 
atkeitofCjod. It is Ignorance makes mcnpafConateragreatvnderftanding 
is flow to wrath x . Secondly, wee muft get Faith to beleeue our owne recon- 
ciliation with God •• oar hearts ncede not to betroubled , if vve beleeue in God the 
Father, in Iefiu Christ Y. When the heart is pollefled with peace in the alfu- 
rance of Ittftification by Faith, then it is eafie to be patient m tribulation ; yea, 
to reioyce in affliction \ Thirdly, we muft be much in the meditation of the 
comforts of another life. Fourthly, we muft be often and conftant in pray- 
er *. Fifthly , the hearing of the word faithfully and confeionably breedej a 
patient mindc : and therefore is the Word called a Ward of ^Patience -, a the 
Comforts of the Scripture beget both Patience and Hope b . Sixthly , wee muft be 
temperate in the defires after, and vfe of outward things 5 therefore are men 
vnquiet vnder the lotfe, abfence, want,or defire of earthly things about their 
bodies or eftatcs , becaufe they haue not fobrietyand temperance in their 
hearts and carriage c . Seauenthly,ifwe would haue patience, weemuftbe 
carefuil by godly Sorrow and ConfeiTIon to cafi ojfthefmne that hangeth on fa 
/4#:itis our wretchedcorruptionofNaturethatmakes vs fo vnquiet, his 
nothing without vs d . Laftly.we muft be diligent in our callings, andtruft 
vponGod,and caft all our care on him. Idlenelleand vnbelecfe are the great 
nurfe; of impaciencie. 

Thirdly , wee muft exercife Patiencein feauen things, i. In bearingthe 

common crolles that accompany our mortall eftateof life, and therein to 

put on, as neare as wee can, lobs minde , and in all lodes or wants to giue 





glory to God, acknowledging thac he hath as much right to take away, as 
reafon to giue. 2. In bearing with the infirmities of fuch as are about vs, 
with whom wee converfe , that fhew themfelues to be fo, out of wcakneile, 
Rom. 1 3 • In enduring perfecution of all kindes for thetruths fake, 
xTiof. 3.12. tThef.i.s. ^».2.8. 1 Pet.4:ii.&c. 4. Jn tentations there 
is vfe of Patience, both in waiting vpon God for fuccour, andidue, and in 
keeping the foule at as much red and quietneileas may be : it is the Diuels 
delire to let vs on a hurry, heeknowes his tentations will then workebeft, 
lames 1 .4. 5 . In the expectation of the performance of Gods promifes,and 
our fpirituail happineile in Chrift, Hebr. 6. 12. and 10. 35-, 3 6, 37, 38. 
6. In the troubles of the minde and confidence, beleeuing Gods truth, and 
wayting for the appearing of his face, and the healing or the foule. 7. In 
perfeuerance in well doing vnto the end, 3. %°m.t.7. Reuel.2.2, 
Gal.5.9. I Iohn 3.2. 

Long-Jaffering.\ cafe of wrongs,muft order vs aright in our 
felues and toward other: inourfcluesitmuftrcftraine Anger and defire of 
reuenge; and grcit reafon, for God himfelfe fuffcrs wrong, and that long 
too, and it is Gods commandment we Ihould iufferlong f : beiides,iniuries 
befalls vs by Gods prouidenceg ; and reuenge is Gods right \\ Moreouer, 
thefe raging and reuengefull affections are great hinderances both to Pray- 
er ', and to the profit of the Word k . And lalHy, anger lets the Diucll into a 
mans heart 1 . 

Jgueft. 1. Buthow fhould I preuent it beingwronged ? Anf. Firft, carry 
fome of thine ovvne finnes alwayes in thy minde, that being prouoked thou 
maift turne the courfe of thine anger thither. Secondly, auoyd the occafi 
onsjwhich are both contentions 111 and contention perfons n . Thirdly, bee 
daily iealous ouerthine aff"ections,and keepethem downeby prayer. 

Que ft. 2, What if paflion do fodainely furprize me i An/. i.Conceale 
it . 2. Depart from them with whom thou art angry p. 3. Appoint at the 
lead that bound vnto thine anger , that the Sunne goe not dowse vpon thy 
wrath % 

Towards others we muft /hew the praclife of this vertue thus. 
In things that might difpleafe vs, but not hurt vs, endure them without 
any notice at all : and in things that doe hurt, if theybelelferiniuries,fee 
them and forgiue them 5 and in the greater wrongs,thou muftfeeke the help 
,of the Magiftrarc,and the Law,after thou haft fought all priuate mcanes,by 
intreaty, offers of peace,defire of Arbitration,&c. follow the Law withloue 
to thy aduerfaric, without paflion or rage, and in the ilfues bee moderate, 
without (hewing extremitie r . 

loyfulnefle.] A Chriftian eftate is a ioyfull and comfortable eftatc. Sauing 
knowledge makes a man liueioyfully and comfortably. True ioy is one of 
thefruits Gods Spirit beareth in theheart of a Chriftian 5 yea, it isachiefe 
part of that kingdome that God beftoweth on his people on earth. None 
haue caufe of ioy but the children of Sion , and none of them but baue 
great reafon tojhout for toy y to reiojeo and be glad with all their hearts f , 
Zeph. 3.14. Is it not a great Mercy to haue all the iudgments due vnto 
vs for finne taken away? and the great enemy of our foules eaft out ? Is it 
not a great honour that lehouah, the King of Ifrael, fhould be in the tuiddeft of 
vs? and that our eyes Ihould not fee eaiS any more? What fweetCr encourage- 
ment then that the Lord ihould caufe it to be faid vnto vs,feare not ? and 
againe, Let not your hands be (lacks? If we haue great crolles, enemies, dan- 
gers, wants, temptations, &c. wee haue a mighty God\ if there be none to 
helpe vs, he wi/lfaue- yea, he will rcioyce to doevs good ; ycz,bewi(l retoyce 
ouervs with ioy ; yea, he fo louesvs,that he wiHrtftinhU lone and feekeno 



Motiuej to 

c Exod.24,6. 
I Vet.z.zz. 

I\6m. ii.ii, 
h fym, 12.19, 
i ir/w.i.3. 
k lames i.zi. 
I Efhtfyau 
How to pre- 
uent anger & 
defire or re- 
uenge being 
m Vlniz.^. 
n Trou. n.26. 


p I Sam.'zo.zq 

q Ephef.^.z6. 
r Math. 5.15, 


1 Cor.6. y. 
Gods people 
haue caufe to 
be ioyfull. 

9 6 

t Zepb.l.14. 

a A&i 10.24. 

X Hno.JO.34. 
y Jdtnti 1. x. 
z iCor.^.io. 


What wee 
muft doe that 
we might get 
conftant loy- 
fulncffe of 


£fa;/ 6 1. 10, 
ejrix ?. 
c !<*'<. 10. »o. 
d I PeM.8. 

ty*. 15.1 J. 



further. Shall man be forrowfull when God reioyceth . ; Shall the Lord re- 
ioyce in vs, and (hall not we reioyce in God c , &c. And if thefe reafons of 
ioy be contayned in one place of Scripture, how great would the number of 
reafons grow 5 if all the BookeofGodwerefearchedr' fuch a ioy and con- 
tentment is the ioy of Chriftians that crotfes cannot hinder it. Life U not 
deare to a childe of God, fo that he may fimjh hu eottrfe with toy u . They fufFer 
the (poylmg of their goods mth ioy y knowingthat tn heaven they have a more end* 
ringfubfiance *. Yea,in many crolfes they account it all ioy to fall into tentationt . 
They feeme at forrowfull, when indeed they are alwayes retoyemg \ 

Jgueft. What might we doe to get this conftant ioyfulneire and vnmo- 
ueable firmeneire and contentment of heart i csfnf. In generall thou mutt 
bee fure to be Gods fcruant", a man iuftifiedand fanctified b : thou muft 
know that thy name is written in the Booke of life c , which cannot be with- 
out Faith d . 

In particular,there are many things which hauc a fure promife of ioy and 
comfort annexed to them. 

Firft, thou muft lay the foundation of all etcrnall ioyes, in godly forrow 
for thy CwneS)Ioh» itf.20 Mat.s.4. Tfal.\i6 5.6. 

Secondly , thou muft hang vpon the breafts of the Church (viz. the 
Word and Sacraments,) continually, with trembling and tender affedtion, 
wayting vpon the word of God : the Law mufi he tn thy heart , thou muft 
buy thy libertie herein at the higheft value, Efay 66, i./.u. and 5 1.7. 

Thirdly, in thy carriage thou muft be a counfeBor of peace, Prtu. 1 2.20. 
and hue tvpeace,as neereas may be, 2 Cor.i 3. 1 1. 

Fourthly ,take heede thou be aotinfnared with grolTe finne,7r»«. 2 9.6. 

Fiftly, wouldeft thou reape ioy ifow good feede: to bee much in well- 
doing, procures (as a Welling) a fecret and fweet gladneile vpon the heart of 
man: a barren life is an vncomfortab e life. Many would reape, that will 
notbeatthepainetofow, lohn 4 36. gaf.6.7,2. He that vfeth his Talents 
to aduantage,^wr«"/»»fff his Maflers ioy ( a ioy liker the ioy of God then man, 
meeter for the Mafter then for the Ser uant, yet fuch a Mafter wee ferue, as 
will crowne vs with this ioy) Mat. 1 5.1 1. 

Sixtly, be conftant, hare fruit , and get the knowledge of the loueof 
Chrift,and abide in it, lohn 1 5. 1 o. 

Laftly,inthe»7'A< , /^5. 16. to 14. there are feauen things required in our 
prac"tife, if wee would alwayes reioyce. 1 . We muft pray alwayes : if we be 
much in prayer wee (hall be much in ioy. 2. Wee muft in all things gine 
tbankes : a heart kept tender with the ienfe of Gods mercies, is eafily infla- 
med with ioyes in the Holy Ghoft. 3. We muft take heed of quenching the 
Spirit: when a man puts out the holy motions of the Spirit, hec quencheth 
his owne ioyes. 4. Wemuft,byallmeanes,preferue an honourable refpeft 
of the word publikely preached: defpife not propbecying. 5. And whereas 
there be fome things we heare, doe fpecially affedt vs, and concerue vs, wee 
muft be careful! with all heedfuluetre to keepethofe things whatfoeuer wee 
forget: try all things, but keepe that which is good* 6. Inourpraftifewee muft 
not onely auoyd euill, but aU appearance of euiBjcKe if wee difquiet others 
with griefeor offence of our carriage,it will beiuft with God we fhould finde 
little reft, or contentment in our felues. Laftly, wee muft endeauour to bee 
fanSifitd throughout, inwardly and outwardly , in foule i body and jpirit, hauing 
refpeil to all Cods Commandments, and retay ning the lo ue of no (inne, fo (li all 
wee reape the blefling of all righteoufhefte, and procure to our hearts the 
ioyes that are euerlafting. 

Hitherto of the Preface. 


Ver. J 2. 

Gluing <vnto the Father. 


Verfe it Giuingthankesvnto the Father 3 which hath made vs meete to bee 
partakers of the inheritance of the Saints in tight. 

Hitherto of the Exordium of this BpifiUy as it contained boththeSalu- 
tation and Preface. 

The fecond part both of the Chapter and Epiftle followeth , and is con- 
tained in the i z. Verfe, and the reft to the z 3. And it hath in it the propo- 
sition of Dodrine. This Dodrine propounded (tends of cwo parts : for it 
concerneth eyther the worke of R exemption , or the perfon of the Redee- 
mer. Theworke of Redemption is conlidercd of in the 12. 13. and 14 
ferfes : the perfon of the Redeemer is entreated of from Verfe 1 5. to the 2 3. 
The worke of Redemption is two waiesconfidered of : firlr, moregeneral- 
ly,in the iz.Verfe Secondly, more particularly, Verfe \ 3. 14, 

In the workeof our Redemption, as it is propounded in this Vtrfe , three 
things are to be obferued: 1. Theeftkientcaufe [GWr^Fdr/wr] 2. The 
fubied perfons redeemed [vs.] 3 . The Redemption it felfe,as it is either in 
the inchoation and firft application of it on earth , and fo it lyeth [in making 
vsfit ; 3 or in the contamination of it, what it fhall bein the end : and fo it is 
praifed, firft by the manner of tenure [ inherit ; ] fecondJy , by the adiund 
companie [ Saints-, ] thirdly, by the perfedion or it [ in light. ] 

Cjtumg thankes ] The bleffings oi God vpon euery true Chriftian.are fuch, 
a9 they require continuall thankefulneireto God for them: fuch 1 fay,for the 
worthof them, for number, for freeneffe of gift, for continuance, and as 
they are compared with what God beftowes vpon others in the world. 

To the Father.] A fandified heart that hath fenfe of grace, fo fees Gcd, 
the firft caufe of all blcflings, through the fecond and next caufes, tharit 
maketh God theprincipall obied both of praier and praifes : it is a great fin 
not to acknowledge the inftrumene by which wee receiue any good ; 
but it is a great impietie.not to giue that which is due, to the principal 

The Father.] Father is a tearme of relation, and is giuenfometimesto 
the whole Trinitie a : fometimes to Ghrift b : fometimes to the firft Perfon in 
Trinitie ;fo commonly, and fohere, 

God may be faid to be a Father in this place two waies ; firft , in fefped 
of Chriftjfecondly.inrefpedof the Chriftian. 

1 . In refped of Chrift, God is a Father both by Nature,and by perfonall 
Vnion : and in this fenfe two queftions may be moued. 

Slueft. i. Whether prayer is to be made to the whole Trinitie, or but 
to one perfon. tA»f. It is to bee made to the whole Trinitie ,, 
iThef.^.z. z Cor. 13.13. 

Obieti. But praier is here made to one perfon. Sol. Though but one per- 
fon be named, yet the reft are included : for the Perfons may be diftingui- 
Ihed, but feuered or diuided they may not be. 

£*eft. 1 Is the Father a Redeemer , in that Redemption is here giuen to 
him ? Anf The adions of God are two-fold : fome are irmardy as to beget, 
to proceede, &c. Some its outward; as to create, redeeme,&c. Now the 
outward adions are common to all the three Perfons j they are diftinguifhed 
onely in themanner of doing : the Father beginttes t the Sonne executes,the holy 
Ghoft fimfieth : as in the workes of Redemption, the Father redeemes vs, in 
thatheebeginnesit,bydeuifing thiscourfe, and willing it from eternitie? 
by calling , fandifying , fending and accepting of C h r i s t in time : 
the Sonnes redeemes vs, by taking our nature and in obeying theLawe, 
and fuffiering death, eucn the death of the Croilefor vs : the holy Ghoft 

K redeemes 

The order of 
this fecond 
part of the 

a Math. rj. 9. 
b Efay p. 6. 






Markes of a 

child cot' God 


Oil- 4, 6 7. 
dx Cor: 6.17. 

1 Iohn.1.15. 



fid: 14.6.11. 

& 1.6.7. 
iPet: I. 17. 

h Mai: 1.6. 
i /#/;»4.ZJ. 

1 Math: 5. 4$. 
m Math:6.$ 2. 

n M<«f.* 7.T 1. 
o Hofiitp. 

q>: 3.4.5. 

r Mdt/j; 5. 6. 
[Ithn 1 5.8. 

u ; //> 10.19. 


y Tfhtf-. 1. 1 7. 

l tlolm\o. 
a Jo/»» 1 7. 
How Chrift 
died for all. 

The Father. 


redeemes vs , by applying the merits and benefits of C h r i s t to euerv 

t. Inrefpcftof eheChriftian: God is a Father, and the meditation here- 
of fhould ferue for a three-fold Vie. 1. For tryall : 2. For inftrucTion: 3. For 
Confolation. For tryall t for it ftands vs much vpon to bee allured of this, 
that God is our Father in Chrift by Adoption : for this is the foundation of 
true hope for what we want , and of truethankefulnelfe for what v\ee haue. 
Now fuch men as are borne of God by regeneration, as well as of man by 
generation, arewonttobedefcribedin Scripture by fuch markes as thefe. 
They haue in them the Spirit of Adoption both in the working and witnefte 
of it c . Rom. 8. ij. i6T. Gal. 4.6.7. They are feparatefrom linners,*hey 
cannot delight in the workes of darkenelfe,or in the wicked fellowfhip with 
orkersof iniquitie, they hate vngodly company d , ccc. They W<r confo- 


latioti and good hope through grace'. Chrift is to them their »»<i/ , the trktb, 
and their life : and they loue their Sauiour more then any Crearure, and 
Ihew it in this, that they will rather obey his words, then the commande- 
mentof anymanor Angell f . They are a people that in refped of Mortifi- 
cation, p»rgf themfelues by voluntary forrowes for their finnes 3 andinre- 
fpeft of new obedience, Come to the light, that their workes may be mawfeft 
that they are wrought in Gods. They honour God with great honour,and ten ■ 
der his Name more then their owne credits h : they worflnp GW.not for (hew, 
or with theadoration of the lips and knees only, but mftirit and Truth \ They 
labour for the meate that penfheth not , and eftecme it aboue their appointed 
food K Laftly, they hue their enemies , and pray for them that perfecute them, and 
are willing to doe goodtothem that hate them and hurt them K 

Secondly, if God be our Father, it ftiould teach vs ; Firft, to care leffefor 
the world, and the things thereof: wee haue a Father , that both knowes our 
wants, and hath all power and will to helpe vs and care for vs m . Secondly, 
to come to him in all crolfes,and make our moane to him that feeth mfecret : 
for if euih fat hers on earth, know how to giue good things to their children when 
they aske them,how foallnot our heaaenly Father giue vswhatfoeuer wee aske in the 
Name of Chrift n . Yea, it fhould teach vs patience vnder, and a good vfe of 
allcrofles . Thirdly, to be willing to die and commend our fpirits to God 
that gaue them \ feeing in fo dying, we commit them inrorhe hands of a Fa- 
ther. This made Chrift willing to die, and this (hould perfwadc with vs 
alfoPw Laftly, it fhould teach vs to glorifie God as a Father : wee call God 
Father ( many of vs ) and thus wee fpeake, but wee doe euill more and more, 
anddifhonourhim.notliuinglikethe children of the moft High «i. If hee 
be our Father, let the light of our good workes fime beforemen , that they may 
glorifie our Father T . Herein is God the Father glorified, that wee beare much 
fruit f . 

Thirdly, this point ferues for Confolation , and that many wayes : Firft, 
againftthefeareof our owne weak enefte ; // is not our Father swill that one 
of the little ones Jhouldperi/h 1 : None is able to take them out of hi* hand\ Se« 
condly, again ft our doubts about prayer : ivhatfoeuer you aske the Father in 
Chrifts name itfballbe ginenyou *. Thirdly, againft all the troubles of this 
world : if hee haue beene a Father of Mercy y to fbrgiue thy finnes , and giue 
thee grace, hee will be a Father of Glory , to ct owne thee in a better world in 
the inheritance of his Sonnes v. 

Who hath made vs fit.] DoU. Wee are neither naturally happy , nor vni- 
uerfally fo : not naturally ; for wee are mad e fir, not borne fb : not vniuerfally j 
for hee hath made [vs] fit, not all men. Chrift died for his fbeepeondy^ 
for his Church onely % not for the World a . And therefore when the Scrip- 
ture faith, Chriftdiedfor all men, wecmuft vnderftanditf firft, in refpeftof 


Ver. i 2. 

Who hath made <vsfit. 

thsfiefficftncte of his death, not in refped: of the efficiencie of it. Secondly ,in 
refpertof the common oblation of the benefits of his death externally in 
thcGofpell vntoail. Thirdly, as his death extendeth vnto all theEleft :for 
dtf 5 tfut is, for the Elect. Fourthly, for all, that is, for all that are faued , fo 
that none that are iuftified and faued, are fo , but by the vertue of hjs death. 
FiMy,for ally that is for all indefinitely 5 for all forts of men, not foreucry 
man ot' euery fort. Laftly , hee dyed for all, that is, not for the Iewes onely , 
but for the Gentiles alfo. 

Qu. Are not all in the vifible Church that are fealed with the Sacrament of 
Initiation made fir?/4«.No:for Ntcodemm was circumcifed,yetnot as then fit 
for heauen;and Simon Magus was baptifed,6c yet periflied in the gall of bitter- 
uefft 5 and many of the Ifraelites were figned with the fame Sacraments of 
righteoufneIfe,and yet were deftroyed with f carefull plagucs u ; the Pharifees 
were baptifed with lohns Baptifme, &yet in great danger of wrath to come c . 

There are flue forts of men that Hue in the Church, that are not made fit : 
Firftjliich as are in heart diiioyned, fo as indeede they care for the doctrine 
of no Church : and thus Atheift and Epicures are vnfit. Secondly, fuch as 
areinheartfaftnedtoafalfe Church , though in fhew they bee members of 
thetrue : thus Cb.urch-Papi(is are not fit. Thirdly, fuch as receiue Religi- 
on and carefor it, but onely as it may fit the humours of fuch as are in autho- 
ritie,and may ferue the currant of the prefent times : and thus temporiling 
Polititians are not made fir. Fourthly, fuch as admit fome parts of Gods 
worfhip, and (land in profelfed enmitie, and diflikea of the reft : and thus 
the common Proreftanr of all effates and degrees 5 they thinke if they come 
to the Church to feruice, andbe no Papifts, it will ferue turne , though they 
neglect, yea,contemne,y ea,commonly defpight Preaching, priuate Prayer, 
true Fa(ling,reIigious Conference, and Fellowship in theGofpell. 

Fiftly, and laftly, among the better forts that are hearers, and conftant 
hearers, there are many not made fit for the Kingdome of God : for many 
hearers reft in an Hiftoricall Faith and external! righteoufnefte , eyther be- 
trajingtbefeede y by fufFeringthe Fiends of hell, thefe inuiliblefowies of the 
Ayre, to take it away, or choking thefecde by worldly cares , or if they get a 
tafie of the goodrvordof God, and of the powers of the life to come,by their wicked 
reuoults and backe-fiidings , they fliew themfelues not fit , nor worthy the 

Who 1 T>oll. God onely can make men fit for his Kingdome : he onely 
can refcuevs from the power of darkenelfe and Sathan : it is hee onely is 
the Lord of right eoufneffe ; it is hee onely that can pardon our finnes : it is hee 
onely can heale our rebellions, and take away our iniquities : hee onely is the 
fountaineof all inherent holineire: he onely is ftronger then all, topreferue 
vs to the end, and crowne vs with glory. 

Made fit. ] The word may be rendred eyther made fit, or -worthy, foitbee 
vnderftood of the merit of Chrfft imputed to vs, in whom onely wee are 
worthy of heauen. 

Wee are madefit by Redemption; byvocation, by Adoption, by Iuftifi- 
cation, by Sanctification , and by Glorification : for each of thefe addes 
fbmethjng to our fufficiencie. The Vfe is, to teach vs to magnifie Gods ex- 
ceeding mercy, that doth not onely giue vs heauen , but make vs fit for 
Heauen Thegreateft Kingin theworld, if hecfethis loue vpon abafeflaue 
orvairall.wellheemay giuehim an Earledomc orgreatOffice , buthecan- 
not giue him fitnelTefor his place, and gifts to execute it: hee may change 
hiseftate, but he cannot change his nature. But God doth not onely giue 
a Kingdome to his Seruants , but hee endues them with royal! inclinations) 
defires, and behauiour. 

K 2 The 



b i Cor: 10. 

c Math: 1, 
Fiue forts of 
men not made 



How the lot- 
tery of Ca- 
naan flu- 
dowes out 
our inherit 


To be partakers of the lot or inheritance, Cha p. 


g/o/J: 19. jo. 

ilofli: 1 j. It. 

Vlijh: 14,6,11- 

oio/h.ts. »; 

The Rhemifts vpon this place note, that wee deferue faluation con- 
dignely jbutweeneedenot anfwere them : fox Thomas Aquinas, the ordi- 
nary Gloile, and Cardinal! Cant An vpon this place , crolfe them, ^Aquinas 
faith thus $ Dixerunt aliqui Dew dat dignis gratiam, &c. Some bauej aid God 
giuts grace to the worthy, but not tothe vnworthy : but the tApofile excludes this, 
becaufe whatfoetter worthinejfe thou hafl , God hath wrought it in thee : and to this 
cndalledgeth, 2 Cor: 3. VVeare not fufficient of our felues to thinkea good 
thought. The Glojfe thus: He e makes vs worthy < t not in the Law, but in Light : 
that isj through God, who is light of light, by whoje grace we are mlightened, Ca~ 
tet an thus : worthy, thzt is, fit j by /or,that is , x onely by Gods gift. Note , onely by 
Gods gift, the Papiftfaith. 

To be partakers of the inheritance oft he Saints in light : or , as it is in the ori- 
ginall, verbatim, Vnto the part of the lot of the Saints in light. ] 

The lot of the Saints, is by fome taken for the fufferings of the Saints ; by 
others, for their happineife, as it is had in this life, in the right or inchoation 
of it j by others , for heauen , and that as it is held by true title here in this 
world: fo I take it here. 

The word /«/leadech vs by allufionto Canaan, and the diuifion thereof; 
and the comparifon holdeth in many things. As none had right tothe 
Land of Cana*n,hut Ifraelites 5 fo none haue right to heauen,but the Saints: 
and as Canaan was furnilhed with buildings and all commodities, but not 
by the Ifraelites d ,&c. fo Heauen was prepared of old , before the Saints en- 
tred it e ; The builder and maker of /'r,was not the Saints,but God f . And as the 
Canaanites were throwne out, that Ifraell might enter ; fo the Diuels were 
throwne out of Heauen, chat the Saints might enter. And as without a Io- 
fhua, though there were a land, there would be no lot ; fo without a Iefus y 
though there were a heauen, there would be no inheritance : and though the 
Land were giuen by lot, yet it mud not bee polfelfed without a Combat) 
they muftfirft fight, and then inherit : fo mud Heauen fujfer violence, and 
before it be had, wee mull wrejllc with Principalities and Powers : and as all 
their lots were knowne to hfhua ; foeuery Chriftian, in his (landing, is 
knownetoChri(l:as/0/&"<thadwhat hee asked s- fo our lojhua obtaines 
what hee askes, though hee aske f h* ends of the earth K A nd as the compa- 
rifon hath thofe things for may diuers inductions be gather- 
ed from hence alfo : and firft , if wee would haue any lot in Heauen , wee 
mud be fure wee be true Ifraelites. Balaam., fcemes afriend to Ifraell , but 
hee is fo farre from inheriting with them, that hee is deftroyed by them ; the 
fwordof the Lord rootes him out : this will bee the portion of all Hypo- 
crites'. And wee Oiould labour for a particular warrant in the knowledge 
of our owne portion : this would incouragevs againft all difficulties. Caleb 
dares fight with the Anakins if Iofiua giue him Hebron k , and feeble and com- 
playning Spbraim (hall ouercome and inlarge himfelfe , if lofoua particular- 
ly incourage him 1 . And as no Cananites ought to bee left in the Lot of If- 
raell ; fo no wicked workers fhould be fuffered to remainein theaftembly of 
the Saints, to beprickes andgoades in the fides of the righteous. And as they 
that haue their inheritance allowed them already, mud not reft, but fight 
till their brethren haue reft m 9 fothey that haue comfort in their owne con- 
uerfton,muftftrengthentheir brethren. And if any haue too little roome, the 
way isnot to murmure and doubt, but to fight it out for more j fo mud 
D<*» n :fo fhould weake Chridians not giue way to difcontcntment, but 
llriue in the fpirituall Combat, till more grace , and roome for theinlarging 
of the heart be gotten. Laftly, as feauen Tribes are iuftly taxed and confu- 
ted by lofiua, for their negligence and (loath, in not feeking fpeedily to pof- 
fciretbe Land God had offered them ; fo may the mod of vsbeeiuftly 


Ver. 12. 

Of the Saints in light. 

rebuked tor grieuous fecuritic about the heauenly Canaan. Many reft in 
the probabilities and hope of a title : nay, the raoft reft fatisfied infucha 
condition as is without title and without hope, vnlefle they amend: yea, 
theberterfortdiuersof them, haue but a title : and therefore it iuftly railed) 
out, that *£*/<? are buftetted by Chrift, as */><?? were difgraced by Iojhtta : and 
as they muftftand to thecurtefieof theviewers of the Land , for the report 
of the goodnetfe of their part 5 fo muft thefe fecure Chriftians ftand to the 
curtefie of their Teachers far how much knowledge and comfort they fball 
thinkemeete to impart vnto them, concerning their inheritance in heauen 
and heauenly things. « 

Partakers of the inheritance, of the Saints in light.] The happineffe of the 
faitbfull is an inheritance, illuftrated here , firft, by the perfons that muft 
enioy it : it is not common to all, but appropriated to Saints : fecondly, by 
thequalitieofit, itisinlight. 

Chrift is the great hejrc of all things V t the Chriftian is eoheyrerfitht^hrtft. 
his a doftrinethat hath much comfort in it : a Chriftian holds by the fay- 
reft tenure,and firmeftjand iureft too : forthough his life be changeable,and 
his dayes on earth muft haue an end, yet his inheritance endures for euer, 
and whiles hee Hues God will know him all his dayes for noworfea man 
then his owne heyre 1. And the consideration of the inheritance of the 
Saints, fliould teach vs diuers things : firft, to pray, that God wouldremember 
vsiviththefafiourofhispeop/e,<tndvi/itevsrt'tthhisfalf/atton: and that then hee 
would open our eyes to fee the glory of fuch an inheritance r : Secondly, 
tohonour therighteous, and not defpife poore Chriftians , feeing God hath 
made them his hejres, andrich in faith r . Thirdly , to endeauour with all care 
to walke worthy of fuch honour, as to be made Gods heyres. And laftly , to 
be willing to furfer any thing in this world for Chrift , feeing in the world to 
come wee muft raigne with him as coheyres r . 

Of the Saints. ] Onely Saints inherit, and therefore be fure thou be a Saint, 
befurethou be more then flefti and bloud u j be fure thou lye in none of 
the finnes God hath threatned with the lolfe of this inheritance x ; bee fure 
of the imputation of the right eot/fnefe of Chrift Y; bee fure thou haue in 
thee the jpirit of the Sonne * j bee i lire to commit thy felfc to the word of 
grace *. 
Might. \ The Chriftians inheritance is faid to be held in light in fixe refpe&s. 

Firft , becaufe hee now obtaines it in the times of the Gofpell , which 
times in comparifon with the times of the old Teftament,are called times of 
light : the light of the Iewes being fpread abroad among the Gentiles, and 
exceedingly enlarged by the rifing of the Sunne of right eoufneffe. 

Secondly, becaufe this inheritance can neuer be allured without the light 
of knowledge. In the vndcrftanding of man thereisathree-foldelightof 
knowledge ',Naturaff, Evangelically and Celejliall : the ttatttrall light is the 
light of Reafon : the EuangelicattYight is the light of Faith : and the Celejliall 
light is the light of Heauen. Before we can fee our inheritance in the light 
of Heauen, wee muft firft fee it in the light of Faith : and as for the light of 
Reafon it will do no good for any euidence in this tenure. 

Thirdly, becaufe this inheritance is held with true ioy on earth, and per- 
fect ioy in heauen : and Ioy is exprelled by the word light , in many places 
in Scripture. 

Fourthly, in refpecl: of the admirable communion that a Chriftian feath 
with God and Chrift, who is light of light 5 that true light, John 8. 1 1. 

Fiftly, becaufe of the certainety of this inheritance , it is faid to bee 
held in light. It is worthy the noting, that Catharimu, a Papift, writing 
vpon this place, thus vnderftands the meaning of Light : and is much 

K 3 offended 

I-O I 

p Heb.i.j. 


<{Tfah 37.17. 

Ephef; ft 18, 
f lames a.j. 

tiyem; 8.17^18 

X Efhtf; J. j. 
I Cor; 6. $. 
Gal: f. 21. 

Efhp. 1.14. 
* jii~tt to. Jl. 

A three-fold 
light in man. 





Atixe folde 
darkeneffe in 
euery ynrege- 

a fym: 13. 13. 

b lobnS.iz. 
Efay zj.8. 
1 Cor: 3. 17. 

C JE/iji 13.1. 
^9 w: 10.16. 
cTfal: 88. i a. 

offended with rhofe that pleade for vncertaintie of affurance. 

Sixtly, in light, that is, in Hcauen : and the light of Heauen in an excellent 
light? both for the perfection of it, and the continuance of ir. It is a perfect 
light: for there (hall be on Gods part a cleare reuelation, and on mans part 
a dearevifion.- and for continuance 5 that light fhallneuerbeouercomeof 
darkeneffe $ nay,it ftiall neuer admit any mixture of obfcuritie,in as much as 
H eauen is a Citie that needes not the Snnnc nor Moone to Jhine in it, for the trior j 
of God doth lighten it, and the Lambe is the light thereof , Reuel. 2 1 . 2 3 . In the 
meane while till God tranflatevs to this light of heauen, let vs labour to 
fettle our heartes in the light of Faith andccrtaintie, and glad our hearts 
with the light of the Spirit and ioy, choofing rather to die then toforfake 
the face and prefence of God, thefountaine of all true light both in earth 
and heauen. 

Verfe 13. Who hath delivered vsfrom the power f Darkeneffe, And tranjlated 
vt into the Kingdome of his deare Sonne. 

IN this Verfe our redemption is confidered more particularly : for as it is* 
byinchoationinthislife, it Hands of two parts : the firtt is ourdeliue- 
rance from the power of Darkeneffe^ and thefecond is, our translating into the 
kingdome »/Chri$T. 

Darkeneffe. ] This QarkenelTe imports the miferie of vnregenerate men, 
from which the Children of God,in the daies of R edemption are deliuered : 
and ir notes not onely the darkeneffe of Gentilifme, propef to the Pagans 
of that time, but alfo the darkeneffe of Sinne,of Ignorance, of Infidelitie, 
of Aduerfitie,ofDeath,andof Hell : for euery vnregenerate man is coue- 
red with a fixe fold darkeneffe. Firft, the darkeneffe of Sinne 8 . Secon41y, 
the darkeneffe of Ignorance , which as a vaile , couers all flclh b a Thiitriy, 
the darkeneffe of Infidelitie j for as there is the light of Faith in the regene- 
rate ; fo there is a darkeneffe of vnbeliefe, that poffeffeth euery vnregene- 
rate man. t^Hmenhauenot Faith -jit is the gift of God : both the Prophets 
andApoflles haue complained, Who hath belceued our report c f Fourthly, ' 
the darkeneffe of Aduerfitie d .- miferies of all forts breaking in vpon the 
foule,body,i}ate,and names of men. Fiftly , the darkeneffe of Death : for 
Death is the houfe of Darkeneffe, and this is the wages of Sinne e . Laftly,the 
wicked man is in danger of vtter darkeneffe , euen of the darkeneffe of hell. 
Out of all this we may fee the extreamc miferie of all carnall perfons , vpon 
whom the Kingdome of darkeneffe breakes in , and preuailes fo many 
waies : and therefore accurfed is their mifery that can Hue in this eftate with- 
out fenfe, or remorfe, or feare. If Securitie as a wretched Lethargy, had 
not ouergrowne mens hearts, how could theyeate, drinke, fleepe, marry, 
giue in marriage, tec. when they finde themfeiues in the power of fuch 
fcarefull and horrible darkeneffe I 

Power.] This darkeneffe gets power, and preuailesouer the world, by 
the vnwearied labour of the Prince of darkeneffe .- who as hee feduced our 
firft Parents , to cxtinguifli the faire light in which they were created, 
(whence flowed an vniuerfall darkenede vpon all mankinde } fo doth hee 
(till, as god of the vnregenerate worlds worke effetlttally ,in blinding mens 
mindes more and more, that the light of the Gejpe/l might not fbtne tn their 
hearts , both by hindering by all the waies hee can , the meanes of light, 
and by leading man on from finne to finne, till cuftcme baue wotne 
out fenfe, and bred a very liking of darkeneffe more then the light. And 
thus poore man runnes from darkeneffeto darkeneffe , and from dungeon 
to dungeon, till hee fall vnto the euerlafling dungeon of vtter darkeneffe, 



Verf. 15. 

Who batb deliuered <vs. 

I *°j 

and this would be the end of all flefh , were it not that. God ©f his infinite 
mercie hath prouided a meanes in Iefus Chrift to deliuer the Elect from the 
power of: this Darknefre. 

Deltuered.~\ Euery man hath great reafon to thinke of this deliuerance. 
out of the Kingdome of darkenelle , wherein naturally heeis ; for while he 
fo continueth f heknoweth net whither he goeth f : he hath no fellow/hip mth God S; 
hit deedes are alleuill^ : his/ ignorance will not excufc him ' :yea, it will bee 
his condemnation k : hufeete treade not h the way of peace K 

Who hath delmeredvs. ] Here are foure things: 1 . What, [ dclittered 5 ] 
2. Whom, [ vt i ] 3. When, [ hath ; ] 4. Who, viz,. God the Father. 

'Deliuered.] The original! word doth not fignifie , onely , to let out, or 
lead our, or buy out 5 but it noteth forcibly to Inatch out. Man is not gotten 
foeafily out of Sathans hands : nor will the World and Flefh let him goe 
without force, or without biowes. 

£)t*eft. What muft wee doe that wee may be deliuered from this power 
of darkeneffe. Anf. Beleeue in Iefus Chrift , who u the true light m . Know 
that all truelightisbegunncin the alfurance of Gods Ioue to thee in Iefus 
Chrift :feeke this knowledge. To this end, attend vpon the preaching of 
the Gofpell, by which, life and immmaluieare brought to light m . And becaufe 
this Sonne doth not alwaies fliine , Walkein tjoe light while you haue the light n . 
and becaufe a man can neuer fincerely feeke the comforts of God in Iefus 
Chrift, or conftantly loue the word of the Kingdome (the fountaine of 
light) but that there will be great oppofition from Sathan and the World. 
Therefore euefy one ( that is a weary of this darkenelle , of Ignorance and 
Vnbeliefe, and feeles what darkenelle of Adueriitie his finnes haue brought 
vpon him, andfeares the darkenelfe of Death and Hell ) muft arme him- 
felf*,refolueand prepare and fight for his owne deliuerance , putting on the 
whffte^drmour of light, vCmg all the meanes with Faith and diligence, and 
then fhzll Qods power be made hjsorvne in hit weakenejfe ■ and the flrong man 
armed, which is the Diuell , jhall be caft out by him that is ftronger then hee, 
euen by Iefus Chrift. 

At the time when this deliuerance from the power of darknes is wrought 
there are at the leaftthefe nine things in euery one that is truely deliuered. 
Firft,heefeekes knowledge with great eftimation of it. Secondly, hee is 
carefull to amend his waies and to auoide finne. Thirdly , hee feeles and 
refills temptations. Fourthly, hee renounceth the world, as being neither 
befottedwithvanitie 3 norfwayed with example. Fiftly , hee rights againft 
hisowne flefh, Sixtly,heeIouesthewordofGod. Se3uenthlv, heforfakes 
euill company . Eightly, hee mournes ouer, an d praies againft fome fpeciall 
finnes. Ninthly, hee loues all the children of the light. Thefe are not all 
things that are wrought in man in the day his heart is changed and hee deli- 
uered: but lefte than this can bee in no man nor woman that is truely deli- 
uered from the power of darkenelfe. 

who. ] Dotl. It is God onely that deliuers vs from darkenelle. This is 
needfull to be confidered of,both that carnall men may know they can ne. 
uer fee the light, if they vfe not the meanes God hath appointed : and that 
godly men might not defpairevnder the fenfe of their wants 5 for as God 
hath called them tothe light , and giuenthem meanes,fo he is able to create 
light at his owne pleafure. 

Vs. ] D08. The Saints,euen the deareft of all Gods Children.haue beene 
ignorant, finfull, and miferable, as well as any other. 

Hath. ] A JiheftioH may here be asked : how it can be faidthat Gods chil- 
dren haue beene deliuered, feeing they are ignorant, finfull, flefhly, full of 
afflictions, and fubiedl to dye ftill . ? Anf. They are deliuered in refpecl of 



I Iohn i- 1 1. 
g 1 lohn 1. j. 
h lob: 3. 1 9. 20 
ilobni. j. 
klobn j.Io, 
I Lultf 4. 70, 


mlil/n 8.11. 

Nine things 
in e uery one 
that is del» , 
ucred from 







of* jj.i* 

What tranfla- 
ting hath in it. 

*re tranflated, 
no: deftroied. 

Inchoation, though not in refpeft of Confummation 3 though they bee ig- 
norant, yet the vayle is not whole, but many pieces are torne off 5 though 
they be in a dungeon in this world, yet a great window is broken downe, 
and much light appeares ; though there be linne in them, yet it raignes not; 
though they muft die, yet the fting of death is pulled out ; though they en- 
dure the fame afflictions that wicked men doe for the matter, yet they are 
not the fame for nature and vfc: they are not curfes or punilnments , but 
onely chaftifements, and tryals, or preuentions. 

The confideration of this, that wee are not all at once deliuered from the 
power of darkened , may defend often preaching, and the frequent vfe 
of all good meanes, publike or priuate. This darkened will not away with 
one dayes fhining ; thefe clouds will not bee difpellcd with one blaft j what's 
the light of one candle, when the night hath inclofed the whole ayre ? 

And translated vs into the kingdome of bis deare Sonne. ] Or, as it is in the Ori- 
gina\\,of the Sonne of bis lone. 

Thefe words containe the fecond part of our Redemption on earth in 
this world : the redeeming of vsis the tranflating of vs : and this translation 
is amplified by the condition of life into which weeare tranflated, which fcr 
theexcellencieof it,Msinto a Kingdome 5 and for the author of it, is into the 
kingdome of Iefus Chrift, the Sonne of Gods loue. 

Tranflated.] The word, is a Metaphor and the comparifon is taken from 
Plants in nature, and there are diuers things fignified vnto vs, concerning 
our R edemption, in the fimilitude of tranflating Plants. A s trees are tranfla- 
ted in Winter, not in the Spring 3 fo commonly our R edemption is applied 
in the dayes of fpeciall affliction and forrow ° : and as the Plant is not tirft 
fruitful! and then tranflared 5 but therefore tranflated, that it may beare fruit : 
fo wee are not therefore redeemed becaufe God was in loue with our fruits 5 
but therefore tranflated out of the kingdome of darkeneflfe, tharwe might 
bring foorth fruit vnto God. Andasatreemay'be truely remoued,and new 
planted, andyet not prefently beare fruite : fo may a Chriftian bee truely 
tranflated, and yet in the firft inftant of his conuerfion heemayuotfliew 
foorth all that fruit he doth defire, &c. 

In particular, tranflating hath two things in it i firft, pulling vp : fecondly, 
fettingagaine. The pulling vp of the tree, fhadowes out three things in the 
conuerfion of a Sinner. Firft, feparation from the world : hee cannot be in 
Chrift that hath his heart rooted in the earth, and keepes his olde (landing 
amongft thefe trees, the wicked of the world. Secondly, deliuerance both 
fromoriginall finne in thcraigne of it ( which is the moyfture of the olde 
earth ) and alfo from hardnelfe of heart, ( for tranflating hath remoouing of 
the mould and ftones that were about the roote. ) Thirdly , godly forrow 
raifed by the fenfe of the ftroakes of the Axe of Gods thrcatnings , and by 
the Ioffe of many fprowts and branches that were hidden in the earth : A 
Chriftian cannot fcape without forrow ; for hee hath many an vnprofitable 
fprowt of vanitie,and finfullprofit and pleafure hee muft part with. The 
fetting of the tree notes both our ingrafting into Chrift by the Spirit of 
God through Faith,and our communion with theSaints, ( the fruitfull trees 
in Gods Orchard,) as alfo it notes our preferuation by the infufion of the 
fappc of holy graces. 

And it is worthy to be noted that he faith ( tranflated vs) to teach vs that 
there remaines in man the fame nature after Calling that was before : for, 
our natures are not deftroyed in conuerfion , but tranflated : there re- 
maines the fame faculties in the foule,and the fame powers in the body ;y ca, 
the conf Htution and complexion of man is not deftroyed : as the melan- 
choly man doth notceafeto be fo after conuerfion , onely the humour is 


Verf. i j. 

The IQngdome. 

fancftifiedrntoafitnefTeforgodly forrow, and holy meditation, and the 
eafie renouncing of the world &c. and the like may bee faid of other hu 
mours in mans nature. 

Into the Kingdome. \ The kingdome of God is either vniuerfall ouer the 
whole world, or fpirituall ouer the faithful ISoules on earth, or bleiled 
ibules in heauen, till rhe day of Judgement : or it is both fpirituall and cor- 
poral, ouer all the Saints, after the day of iudgement for euer. It is the 
Kingdome of Grace by indication, in the way, prefent, here below, that is 
here meant, not the Kingdome of Glory by Gonfummation in our Coun- 

The Kingdome of Chrift here on earth, though it be not fovifibleand 
pompous as other kingdomes are , yet it excels ail the kingdomes on earth: 
for when all other kingdomesarenotonely fhaken,buttranflated or remou- 
ed, or difTolued,the kingdome of Chritt wtll endure to the end: and in Chriffs 
kingdome the number of pofTeffors doth not diminifhthelargeneileofthe 
polleffion of each : whereas in other dates many Kings make little King- 
domes. B elides, wicked men may not onely be Subjects but Kings in other 
kingdomes; but this Kingdome though it be euery where, yet it is wanting 
to the ignorant an dfinners Chrifl: raignes in this Kingdome by his Word 
and Spirit: and his gouernment is taken vpefpecially in two things j fivft, 
thecolle&ionof his Church 5 and fecondly,rhe maintenance of it. 

Great arethepriuiledges of the Saints vnder the gouernement of Iefus 
Chrifl $ they are qualified with eternall graces 5 they are comforted with the 
daily refrefhings that flow from the fenfe of Gods fauour ; they are confirm - 
ed in the a (lured peace with Angels and good men 5 they areeftatedintoan 
euerlafting inheritance-, they daily reape the benefits of Chrifts Interceffi- 
on ; they often fuppe with Chrift, and arefeafted by the great King 5 they 
liue alwaies in the Kings Court , in as much as they are alwaies in Gods fpe- 
cial 1 prefence 5 they partake of the priuiledges, Prayers , and bleffings of all 
the righteous; and they haue the Spirit of God in them, to vnite them to 
God and Chrifl, to leade them in thepathes of holy life , to comfort them 
inalldiftreiles,towarnethemif they goeout eyther on the left hand or the 
right, and to helpe them in their prayers, making requeft for them, when 
they know not what to pray as they ought. 

ObUEl. The World fees no fuch glory in the eftate of Chriftians in this 
Kingdome. Sol. There lyes a vajle ouer the eyes of all worldly men: and 
befides,thisKingdomcthoughitbeintheworld,isnotof it : thoughitbe 
here, yet it is not from hence: and the afflictions that commonly couer the 
face of the Church, doe hidefrom carnall men the beautie of it; and by 
reafonof the opposition that is betweene the Kingdome of Chrifl: and the 
Kingdome of Darkeneffe, though the world know the glory of Chriftians, 
yet they will nol acknowledge it. 

Obte h. The faithfull themfclues difcerne not any fuch excellencie in their 
earthly condition. Sol. Weemuftdiftinguifh of Chriftians: fomearcbut 
infants in grace and babes : thefe may be entituled to great things , and yet 
haueno great fenfe of itjastheChilde in Nature hath no great difecrning 
of the inheritance hee is borne to ; orhisowne prefent condition wherein 
hee excels others. A kingdome is neucr the worfc becaufethe infant Prince 
cannot difcourfe of the glory of it. Some Chriftians fallaway , for the time, 
into grodefinne or error : and thefe are in matters of grace like the drun- 
ken man, or Paraliticke in nature, their difcerning is loft with their vprighr- 
netfe: other Chriftians either want the mcanes in the power of it, or are 
tolled with great affli(5tions,orare in the fit of temptation ; and then they 
haue but a darke glimpfe of their felicity in Chrifl : but the ftrong Chriftian 



Chrifts King- 
dome better 
then all other 

The priui- 
ledges of the 
Subiec"ts of 
this King- 






Tl)e Kingdome. 






qPfrf/.- 149.2. 

r VfaL-74. 12. 

t Jtr: 10.7. 

u Zach. 14.17- 
Xlob 34.18, 

y if 4/; 1. 1 3. 1 4 

2 7>/U;4.^. 
*P/k/.-24. 10. 
a 2 P«f. -i. 8.1 1 

b iTim:6. 
c Cant: l. 3. 


that hath <Jigefted the atlurance of Gods loue in Chrift: , and is exercifed in 
the word of righteoufneire, fees fuch a glory in the Kingdome of Grace, 
and doth acknowledge it with fuch vnmoueable firmenelfe of heart, that 
all the powers of either earth, or hell, cannot alter his judgement, in the 
high eftirnation of fuch a condition. 

The Vfeofthis Doclrine concerning Chrifts Kingdome, is : 
Firft, for Confolation : Gods Children fliould much exult and rcioyce in 
their eftatesjand in as much as Chrift fitteth as king for euer, all that Are m his 
Temple fbouldfpeake of his glory P : and if there were nothing eiie for a Chrifti- 
antoioyin , yet let all the children of Si on reioyce in their King^. Yea, the 
thought of this, that God is our K ing,(hould vphold vs,and fence vs againft 
all CrOires r : for Chrift is a hiding place for the wmde , and a cotter for the tem- 
pefi, as riuers of maters in a dry place, and m thejbadoiv of a great rocke m a weary 
Land 1 . And therefore let our eyes neuer grow dimme in viewing this glory, 
or our eares grow dull in harkening to the word of this Kingdome. 

Secondly, for Reproofe and terrour vnto all wicked men that harden 
their hearts, and refufe to returne. What greater lotfe then to lofeGhrifts 
Kingdome? and what fairer feruice then to ferue the Sonne of God ? Who 
■would not feare thee, O Kingof Nations c ;accurfed is the cftate of all fuch as 
fubiecT: not their neckes to Chrifts yoake : that refuse to let him raigne euer 
them by his Word and Spirit : that com? not vp to doc their homage in Ieru- 
falem->,cuen to worfliippe this King, the Lord of Hearts' 1 . If lefus Chrift 
be a great King, then where ftiall they appeare, that fay to the King tApo- 
ftata x . ? EuenallfuchI meane that dare reproach the way of Chrift, and 
deride the finceritie of fuch as defireto imploy themfeluesinthebulineire 
of the Kingdome,<5ec. Is hee a great King , how dare wee then offer that vnto 
him which they durfl not offer to a meane King on earth ? What meane the blinde 
and the lame in Godshottfe J ? how dare men fo fecurely offer vp their blinde 
lip-feruice,andIamedeuotions? It is a Kingdome that is offered , why doe 
wee then trifle? why doe they, excufe ? What meanes thefe fond excufos; 
I haue married a wife, and cannot come: J hatte bought fine yoake of Oxen, and 
muft goe prone them : / hatte bought a Farme , andmufi goe fee it i I haue this 
pleafure and that profit, and therefore cannot come r Will they Iofe a King- 
dome vponfo filly a pretence? when thou needeft not to lofe either Wife, 
Farme, or Oxen. God doth not bid thee leaue thy Wife, thy Labour , thy 
Calling, thy Liuing, but onely wils thee to attend thine owne further ad- 
uancementinthefeafon of it : feeke lawfull profit, but feeke Grace flrft, 
Vfe thy lawfull pleafures, but chiefly feeke the pleafures of God , euen thefc 
fpirituallioyesthatare more worth then a Kingdome. 

Thirdly, for Inftrudtion : it (hould teach vs aboue all things to feeke our 
happineffe in this excellent eftate vnder the gouernementof lefus Chrift. 
Wee fhouldjin refpeel of the worth of it, forfake our Father! houfe , and the 
immoderate defire of any earthly thing : fo that the King wiUpleafe ts delight 
in vs \ Wee fliould open our hearts wider, that the King of Cjloric , by his 
Word and Spirit, may come in \ Wee fliould labour for all thofe Graces, by 
which an entrance is miniftredinto this Kingdome 1 -. and whatfoeuer we are vn- 
certaine of, wee fliould make our Cal/ingandEletlionfure : and though we bee 
ncuer fo many waicsoppofed, yet feeing wee fight for a Kingdome ( nay, 
in a Kingdome J wee fliould hold it alwaies a good fight b , and continue 
conftant and vnmoueable : and if Chrift leadvs into his Chambers c of pre- 
fence, and delight vs with the fweeteioyes of his prefence, wee fliould re- 
member fuch princely loue and ioy in him alwaies : Let the Chriftian Jing 
and make a ioy full nojfe to the rocke of his fain at ion , and let him worjhtppe and bow 
downe, let himferne with aH reuerence, and hcare without all hardnes of heart d : 




Sonne of bis loue. 

Jet no difcontentment potferte the heart of the true Chriftian : fbj- to ferm- 
Chrift is to rmgne, and all his Subie&s are Kings , and the word eftate of the 
meaneft Chriftian is a rich Kingdome. 

Of his Sonne] £l»eft. Why is it called the Kingdome of the Sonne, ra- 
ther then of the Father. Anfw. Becaufe God hath giuen all the power to 
the Sonne, and this Kingdome is alligned ouer to him. The merit of this 
happinelfe is onely in Chrift, and the vertue that gathers vs into this king- 
dome is Onely from C hr i s t, and no man commeth to the Father but 
by Chrift. 

Sonne of his loue. ] Chrift is the Sonne of Gods Ioue : fir ft > becaufe hee is 
mod worthy of all others to be beloued. As Indus is the Sonne of perdition, 
that is, moft worthy to be damned. Secondly, becaufe hee was from euer- 
lafting begotteD of the loue of his Father .• bee is Gods naturall Sonne. 
Thirdly, becaufe he is infinitely filled with the fenfe of his loue : fo they are 
faid to be the Children of the marriage, that are f ull of ioy, in refpeft of the 
marriage Fourthly, becaufe it is hee by whom loue is deriued into Others : 
It is hee that makes all other Sonnes, beloued. Laftly , in refpeff. of his hu- 
mane nature : he is that Sonne vpon whom God hath (hewed his principall 
loue, in refpect of the gifts, with which that nature is admirably qualified. 
The meditation of this, that Christ our Sauiour is the Sonne of Gods 
loue, is very comfortable ; for hee is like to fpeede in any thing hee requefts 
the Father for vs, and hee will befure to preferue vs, that himfelf e is a Kings 
Sonne, yea, Gods Sonne, yea, a King, andGodhimfelfe, and fo infinitely 
beloued of the Father : it is an excellent thing to beChrifts member, feeing 
heeinheritsfogreatlouerand if Godgauevs this Sonne fo deare to him, 
how fhall hee denie any thing, feeing neuer can ought bee fo precious , but 
that with Qhrifl hee wilt wtllinglj gtue it ? 

Vcr fe 1 4. In whom wee hme redemption, through his blond , etieh ihefirgiue- 
nejfe of finnes. 

IN the former Verfes our Redemption is.confidered , as God the Father is 
the efficient caufe of it. In this Verfeit is confidered as C H r i s t is the 
Inftrumentallcaufeofit rintheVerferoure things are to be noted. 1. By 
whom wee are redeemed ( viz. ) by the Sonne of Gods loue, implyed in the 
firft words, r. Who are redeemed [wee,] that is, the faithf ull. 3. How 
wee are redeemed, ( viz. ) by his bloud. 4. With what kinde of redempti- 
on, not by redemption from lode in eftate, or feruitudein body , but from 
finne in the foule. 

Jnwhom.] DoEl, The Sonne of God is the redeemer of the fonnes of 
men : hee that had no finnes of his owne, did worthily cancell other mens : 
hee that was in no debt, paid our debts. In this worke of Redemption wee 
may fee Pietie it felfe beaten for the impious man : and Wifedbme it felfe 
derided for the foolifh man rand Truth it felfe flaine for the lying man : and 
Iufticeitfelfecondemnedforthevniuftman : and Mercy it felfe afflicted 
for the cruell man rand Life it felfe dying for the dead man. None can re- 
deeme vs but lefus Chrift r hee onely is God and man, he only was deputed 
hereunto , he onely it is that is the fir ft borne, the brof her,and the kinfman 3 . 
Two things are required in a Sauiour or Redeemer, viz, Right and Power r 
and the title or right muft be either by propriety or by propinquitie. In 
power and propriety the Father or holy Ghoft might redeeme, but in pro- 
pinquitie Chrift onely is the nexrkinfman. 

Secondly,itistobenoted, that hee faith (Jnwhom) not ( by #hm ) to 
teach vs, that the comfort of our Redemption is not then had when Chrift, 






Two thing 

rf quired in; 


In Tt>bom Toe haue redemption. 




Foure waits 
of redempti- 


b Mich: 6.4.1. 

ciTet: 1.19. 


d i Cor: y. 
The comforts 
in the do Aria 
of forgiuencs 
of finnes. 

e I IohnX.l. 

£1 Ulmijf. 

I'M*. 34. 

Micba 7.19. 
?/-/:?!. I. 
h t John X. 4. 

I hint 1 . o. 

k PM 31.4- 
Math. 9. x. J. 
l ^«/(f 1. 77. 

as Mediator, doth pay the price : but when , as our Head , hec receiucth vs 
to himfelfe : we mud be in Chrift before wee can bee pardoned : it is a vaine 
thing to alledge that Chrift died for vs, vnleile wee can cleare it, that wee 
are the members of Chrift by conuerfion and regeneration: wee mul) be in 
Chrift beforetheDiuell will let go his hold: wee mud bee in Chrift before 
wee can receiue of the influence of his grace 5 for that defcends onely from 
the Head to the Members: wee mu ft be in Chrift before we can be couered 
with his garment : and if wee be not in the Vine we cannot perfeuer. 

W«. 3 &g*fl* How could the obedience and fufferings of one man ferue 
to redeeme fo many men . ? Anf, Itisfufticientbecaufe he did all willingly; 
becaufealfo hee was himfelfe innocent and without fault : but especially be- 
caufe this obedience and differing was the obedience of him that was more 
then man. 

Againe, it is to be noted that hee faith ( wee, ) not all men , haue redemp- 
tion, as the Vniuerfaliftes dreame. 

Hauc. ] J£*eji. Had not the Fathers before Chrift, redemption in him as 
well as wee i Anf, They had : firft, in Fredeflimtton-, becaufe they were here- 
vnto cleft: fecondly,in effienciejn as much as they that did beleeue in Chrift, 
had the vertue of the redemption to some. Hence, that Chrift is faid to bee 
the Lnmbeflaine from the beginning eftbe world. 

Bj his blond.] Chrift fhedhisbloud many waies : a> when hee was cir- 
cumcifed, in his Agonie in the Garden , when hee was crowned and whip- 
ped, when hee was crucified, and when with a Speare his fide was pierced -, 
but here it is by a Synecdoche taken for all his fufferings. 

There haue beene in former times foure waics of redemption. Firft , by 
Manumiffion, when the Lord let his Valfaile voluntarily goe out free: but 
thus could not wee be redeemed j for the Diuell neucr meant to manumit 
vs. Secondly , by Termutntion,^ when in the toarres one is exchanged for an- 
other: and thus could not wee be redeemed ; for who fhould beechanged 
forvs? Thirdly, by violent ablation, as Abraham^ redeemed Lot, by force 
refcuing him: but this way did not Hand with Gods Iufticc. Fourthly, by 
giving a Price, and thus wee are redeemed: but what price wasgiuen i not 
Gold and Siluer, nor thebloudof Goates; not thoufands of Rammes,orri- 
uersof OylejnottheSonnesofour.bodies, for the finnes of our foules b : 
nay, if awholcthoufandofvshad beene burned in one heape, it would 
not haue expiated for one mans finne : but the price was the bloudof Jefus 
Chrift c , and by this price wee may fee how hatefull a thing finne is in Gods 
fight j and wee may refolue that wee are not our owne men, any more to 
doewhat welift. .Neither ought wee to beferuantsof men d . Befides, if there 
had beene merit in the workesof the Law, the .Sonne of God needed not to 
haue fhed his bloud : and feeing it is ffied , wee neede no orhcr Mediator, 
nor workesof fatisfaftion, orfupererogation. 

Forgmeneffe of finnes ,] Thedoftrineof remiflion of finnes is many waies 
comfortable: it is a comfort, 1. That finnes may be remitted e : 2. That 
this remiflion may be applyed particularly ; thou maift haue it, and keepe it 
for thy fclfe f : 3. That if our finnes be once forgiuen , they can neuer bee 
laid to our charge more j they returne not : 4. That where God forgiues 

one finnc,heeforgiues all finnes 

That where God forgiues finne,hee 

healcs the nature-, where hee iuftifies hee fanftifies. An earthly Prince may 
forgiuethc Felon, but hee cannot giue him a better difpofition 5 but God 
neuer forgiues any man, but hee giues him a new heart alfo'. 6. That 
where God forgiues the finne, hceforgiues the punifhmentalfo k . Laftly, 
that by remiflion of finnes we may know our faluation K 

Secondly ,as it is a comfortable Doftrinc to faithful! men,fo it is a terrible 


Verf. 15, 

Tl?e Image of the inuijible God. 

Doctrine to wicked men, and that many waies : fir (I, all mens finnes are not 
forgiuen : fecondly, allneede remiffion of finnes : thirdly , if finne be nor 
forgiuen , it makes men loathforneto God m ; which the word ( cover ) im- 
porteth: it lets the Sou'e in debt : it feparates betweene Godandvs, and hinders 
ffood things from vs n : it defiles : it remaines vpon Record, written with a penns 
of Iron,andmth the feint of a Diamond? : itcauferh all thedifquiecnelleof the 
heartl .-itisthecaufeof all Iudgerhents : It brings death*. 

Thirdly, a Qiieftion is hereto becoafideredof, viz.. What fhould a man 
doe that hee may get a comfortable allurancc that his linnet areforgiuen 
him i A»f. He that would be allured of remiffion of finnes mull doethefe 
things. Firft, hee mud forgiue other menthetrtrefpaffesagamfthim, elfe hee 
cannot be forgiuen c . Secondly, hee muft fearch out his iwnes by the Law, 
andmourneouertheminGodsprefeuce, ftriuing to breakeandbruife his 
owne heart with griefe in fecret, in the confeflion of them to God, £0^.4. 1 8. 
1 Iohn 1. 9. He(. 14, i-Zach. iz. iz. to the end, & i$.i. Thirdly, wee muft 
take heedeofthefinneagainft the holy Ghoft .- which beginning ina^<?- 
(lacie^s continued in Perfecutiojok the knowne Truth , and ends \xxBU- 
phemte- and is therefore a fmne'vnpardonable, becaufe thefmnerisvtterly 
difabled of the power to repent. Andhowfoeuer all finnes againft the holy 
Ghoft are not vnpardonable, but onely that iinnethat hath the former three 
things in it ? yet the man that would haue euidence of pardon ; mad take 
heede of all wayes of offending againft Gods Spirit : and therefore muft take 
heedc of fpeaking euill of the way ofgodlinetfe, of contemning the meanes 
of Grace, by which the Spirit workes, and of tempting, grieuing or vexing 
of the holy Ghoft within his owne heart or others. Fourthly, he muft daily 
attend vpon the preachingof the Gofpell,tilIthe Lord be pleafed to quicken 
his owne Promifes, and his heart to the ioyfull application of the Comforts 
of Gods Loue, conteined in his Word. And when men come to Gods 
prefencetofeekefo great a mercy as the pardon of finne, they muftaboue 
all things, take h sed e of wilfull hardnefle of heart, leaft their vnw illingnef fe 
to be directed by Gods Word, be requited with that curfe that God fhould 
grow vnwilling that they fhould repent , and hee fhould forgiue them u . Fiftly ? 
the prayers of the faithful! are very attainable to procure the pardon of (in *. Sixt- 
ly, hemuft with due preparation be often in rcceiuing the Sacramentof the 
Lords Supper, whicrfis to the worthy Receiuer , a worthy Sealcof Remifli- 
on y. Seauenthly , he muft amend his life and belieue in Iefus Chrift *■. 

Vcrfe 1 5 Who is the Image of the imiftble Godj and the firft begotten of every 

Hitherto of the worke of Redemption : now followeththeperfonof the 
Redeemer, who is defcribcd as hee ftandeth in relation. 
1 To God. Verf. is. 

z To the vniuerfe or whole World, Verf. 1 5. 1 6. 1 7. 
3 To the Church, Verf. 1 8- 1 9. &c. 
InalltheVerfesingeBerall , may be obferued the euident proofe of his 
diuineNature. For, as the Verfcs before, when they mention Redemp- 
tion in hisbloud, proue him to be man 5 fo thefe Verfes, afcribing to him, 
Eternitie,Onjnipotencc,&c prooue him to be God. That our Sauiour 
is God, may be further confirmed, by thefe places of Scripture : Gen. 19. 24. 
ludg, z, 1.4. 1 4. Pfal. 45-. ?rou.%.zz. Iob.19.25. Ifayj. 14. and 9. 6. and 
?j. 2.4. and 40. 3.10. 12. and 43. 10. 11.13. and 4$. 22. /<r. 23.5.6. 
Hof, 1.7. and 12. 4. Mtch. 2. 12. and 4. 1. Iohn 1. 1. &c. 1 Iohn 5. 20. 
Reuel. 1.6. 

L Befides, 

109 I 

The terror of 
the dochine 
of targiucnes 
of finnes. 

mPM-jir. j 
nEfay j 9 . 2 . 


pier: 17. 1. 
<\l'/al: i*.!. 
r l\jitl; 6 y't a mart 
iTiontd Jo co 
get his finnes 
forgiuen him. 
f M*tb:6,\^ s 
1 1*^4.18. 
1 Iolmi.9, 
Ho/: 14. j. 
Z*ch: 1 a. 1 j. 
Chap: 1 j. i. 


.tttt i(. 1 8. 
X/.IW. y.16. 
y Math it.xl. 
lAUrkf 1.4. 

oi£ls%. ji, 

That Chrift 
is G o d. 


Chrift more 
excellent then 
il Monarches 
in diucr j te- 

TIjc Image of the inu'ifMa Cod, 



Image and 

is in man 
three waics. 

The diffe- 
rence be- 
tweene the 
Image of God 
in Man and in 

Imtg*, and 4^ 

Befides , the Apollles drift is to extoll the excellence of Chrift, by 
whofebloud we are redeemed. Howfocuer hee appeared in formeofafer- 
uant, yet hee exceeded all Monarches, that euer were on earth :for Chrift is 
theeffentiall Image of God, whereas thegreateftMonarchs are Gods Image, 
but by a fmall participation. Hee is the Sonne of God by generation , they 
arefo onely by creation or regeneration. Hee is the firft borne,they are but 
yonger brothers at the beft: Hee is the Creator, they are but Creatures: 
Allthings are for him, whereas they haue right and power ouerbutfew 
things: hee is eternal!, they are mortall. Things cannot confift withouta 
Redeemer in Heauen; but fo they may without a Monarch on earth : hee 
is a myfticall Head, and by his Spirit vniteth all his Subiects to him , and by 
influence preferueth them: but fo can no political! heads doe their Subiects. 
Other things I might inftance in the Verfes following , but thefe (hall 

The firft thing in particular by which the Redeemer is defcribed is hisje- 
lation to God in thefe words : Who is the Image of the mmfible God. ] 

Here three things are to be considered : Firft, the Perlon refcmbling,wta 
Secondly the manner how he refembleth, viz.. by the way oUmage .• thirdly, 
the perfonrefembled,in his Nature, God : in the Attribute of his Nature, 
Imifible, Forthe firft, if wee be asked of whom hee herefpeaketh , it is ea- 
fily anfwered out of the former Verfes : ft is the Sonne of G O D , the 
Sonne of hk Loue , Verje 1 3 . And thither I referre the confi deration of the 
firft poync. 

Image. ] Our Redeemer refembles God by way of Image. 

There is difference betweene the Image of a thing, and the Similitude 
of it. TheSunneinthe Firmament cxpreffeth God by Similitude; for as 
there is but one Sunne, fo there is but one God : And as no man can lookc 
vpon the Sunne in bis brightnelle ; fo no man can fee God with mortall 
eyes,&c. Butyetthe Sunne is not therefore Gods Image. Godslmageisin 
Man, and in Chrift. 

Gods Image is in man three wayes : Firft, by Creation ; andfoitisin 
all men, euen word men , inasmuch as there is in them , an aptitude to 
knowandconceiueof God,&c. Secondly , by Recreation ; andfoitisin 
holy men, that doc actually and habitually know and conceiue of God, &c. 
butthisisvnperfectly. Thirdly, by fimilitude of glory; andfothebleffed 
in heauen conceiue of, and refemble God, and that ( in companfon with the 
two former ) perfectly. 

But there is great difference betweene the Image of, God in man, and the 
Image of God,in Chrift. In Chrift,it is as C<tfars Image in his Sonnejin Man, 
it is as Cafars Image in his Coyne. Chrift is the naturall Image of God, and of 
the fame fubftancc with God, whom he doth refemble : but the Chriftian is 
Gods Image only in fomc refpccts,neither is he of the fame nature with God. 
Man is both the Image of God , and after the Image of God 5 The Image of God 
becaufe he truly refembles God; and after the Image of God, becaufe hee re- 
fembles him, but vnperfedly. But Chrift is the perfect Image of God, and 
not after bis Image*. Some exprelTe the difference thus .- Chrift is the Im2ge 
of the inuifible God, but Man is the Image of the vifible God, that is, of 

Chrift, is the Image ofGod three wayes: 1. in Operation, becaufeirishe 
that worketh Gods Image in vs : a. in Apparition, becaufe hee appeared for 
God, to the Fathers in the old Law : 3. in Perfon,and that in both natures, 
both as God and Man ; for the mod perfect Image of God , is Chrift, God : 
the perfect image of God is Chrift, Man : the vnperfect Image of God, 
is Man. 



er. 1 5 

Tlie Image of the inu'tfMe God. 


That Chrift is the Image of God, as he is God , is apparant by that place, 
PhU.z. 6\and£fr£. 1.4. And here, two things are admirable : firft, that 
this I mage is an infinite Image , like the thing refembled : fecondly, that the 
Image is the fame in Number, not in Specie onely, with the thing refembled. 

Chrift as man, is the Image of God, iTtm, 3.16. And that three waies; 
Firft,as the God-head dwels in Chrift bodily : in refped: of the vnutterable 
prefence of the diuine Nature. Secondly,as by his Miracles and great works, 
he manifefted the Diuine Nature, and (hewed God in theworld. Thirldly, 
as his HumaneNature is qualified with Knowledge,RightcoufnelTe, Purity, 
and other gifts : for if man be Gods Image in refpecl: of this , Chrift is fo 
much more. Toconclude, Chrifl as he is God, is not onely the Imageof 
theinuilibleGod, but the inuifible Image of God : but as man, he is the vi- 
fible Image, of theinuilibleGod. 

The Confiderations of this Dodrrine, that Chrift is the Image of the inui- 
fible God , may feruefor fixe Vfes. Firft , to teach vs the admiration of 
that God, whole Image is of fo admirable praifes. Secondly, to (hew the 
fearefulnelle of their eftate, that tttme the glory of the incorruptible Cj OD 
into the Image of corruptible Creatures. And this is the finne not onely of 
the Gentiles, but of the Papifts alio. Thirdly ,it fliould wonderfully cj uicken 
vs to all the duties of humblenejfe of miade y andmeek.eneffe ^ and make vs rea- 
die in all things , to ferue one another , -without wrangling , or contention, in 
loue 5 feeing hee that was in forme of Cjod , equalhvitb g O D , put vpon him 
the forme and Image of a Seruant, Fourthly, wee may hence learne, that 
if wee would know God, wee mud get into Chrift 5 for in him onely is 
the Father knowne : hee that hath (eene Chrifl , hath fesne the Father a . La- 
bour then in the bufinelfe of Mortification and Iuftification , and then that 
knowledge of God, which is impoifible to Nature, will beepodiblc to 
Grace. They hauethefirmeftapprehenfionofGod, not that haue the molt 
Wit or Learning, but that haue the moft grace in Iefus Chrift. One may 
beeagreatScholler,andyetagreitAtheift. The fu re ft way is to know the 
Creator in the Redeemer. Fiftly , feeing it is Chrifts honour to bee Gods I- 
mage, let it bee our honour to bee .Chrifts Image, which wee can neuer 
bee, vnlelfe wee put off the olde man, And hit n>orkes b . And fee to ir, that 
the light of the Gojp ell be not hid from vs, by the God of this world , for the 
Gofpell is the Gofpell of glory c , 2 Cor. 4.4. and 3. 1 8.9. &c. gal. 4. 10. 
Now, wecmaybeeframedlike to the Image of Chrift, in threethings: 
1. In Knowledge d : 2. in Sufferings e : 3. in holineile and righteouf- 
netfc of heart and life f : Laftly, (hall thsDiuell make men worftiipper/^ 
Image of the haft s ; and ihall not we for euer honour this euerlafting Image 
of our God r" 

Imifible God.] God is inuifible k ; God cannot bee feene , becaufe hee is a 
Spirit, nota body ; and becaufe of the exceeding thinneife and purine of his 
nature,and becaufe of thetranfplendency of his glory 5 and laftiy, becaufe of 
the infinitenefte of his Etfence. 

The Vfc is, firft, to teach vs to walkealwaieinfeare and trembling, feeing 
weferuefuchaGod,asfees vs, when we fee not him ' : fecondly, thisfliould 
checke the fecret and beaftly difcontentment of our hearts , which are many 
times moued to vexation.becaufe our God is not vifible; whereas we fliould 
therefore the more admire him, that is (o abfolutely perfect : It were im-. 
perfection to be vifible. And yet notwithftanding , though God be not vi- 
fible to fenfe, hee is vifible to vnderftanding : and though Nature cannot 
fee him, yet Grace can. Now,if any aske what hee might doe that hee might 
fee God, Fanfwere,that he that would fee God :firft, heemuftlookeforhim 
in the Land of 'the tiui»g k : (eeke fot him amongft true Chriftians: hee mult 

L * firft 


Hem: 1.23. 

VhihlA, 2.3.6 

a loin 14, ij, 
1 Cer: 4. 4. 

b Col: $9. 10. 

c i Cor: 4.4. 
Gal: 4. 151. 


dCol: 3..I0. 
c K 0> "-' 8.1$. 
i Epbefn.u. 
g^futl: I?. 
i Tim: 6. 16. 
Iohn 9. 1 1 .&c. 
&*$ 9. IO. 




nVfalm: 84. j, 


o TfdL-68. 14. 
p£W. 33.19. 
<$> 34.6.6*. 
q!»fc.-6. 4*. 

t A***/;: 6. 7. 

t Math. 6. 4. 




The firft begotten ofeuery Creature. Cha p. i . 

firft know and loue his brother : and then hee (hall know and fee God K Hee 
that would know the Father , muft bee acquainted with the Childe. Se- 
condly, he muft with fcare, and reuerence, and conftancie , waite vpon the 
manifestation of God in his houfe ; in that light wefhallfee light. Wee muft 
cate at Gods Table, and it muft be our contentment totaftc of the fame fe 
of hit hoHfe,zadt0drinkeetitoftheriHerofthofepUafHres,tf we would with 
cleare light fee God m . God is to be feene in Sion n : Cods goings are feene in 
the Sanctuary °. Thirdly, he muft learne Gods Name • for he that knowes his 
Name, fees his Nature. When God would (hew his glory to Mofes, hee pro- 
claimeshisnametohimP. Fourthly, heemuft befuretogetintoChriftby 
Faith, being borne of God by regeneration 1. Laftly , hee muft bee pure in 
heart* :hce muft efpecially ftriue againft the corruptions inward , in his 
thoughts and affections. Thus of the fecond vfe. 

Thirdly, the confi deration of this, that Gods is inuifible, fhould incou- 
rage vs to well doing, euen in fecret ; feeing wee feruc fuch a God , as can fee 
inftcret r . 

Hitherto our Redeemer is defcribed,as he (lands in relation to God: now, 
in the fecond place, he is defcribed as he (lands in relation to the Creatures. 
And Chrift ism relation to the Creatures flue waies: I. as the firft begotten 
among them: 2. as their Creator: 3. astheendofthem,<»#/er/«»»: 4. in 
refpect of Eternitie, as he it before all things. 5. as all things in him eonftfl: All 
things depend vpon Chrift as their preferuer , as their auncicnt, as their end, 
as their Creator, and as thefirft borne. 

The firft begotten ofenerj Qreature\ Two things are here to be confidercd of 
Chrift: 1 * that he is Gods Son, by generation: z. that he is the fir ft begotten. 
For the firft: God hath Sonnes by Nature and by Grace 3 Chrift is borne as 
Man, and begotten as God. Things are begotten three waies: 1. Metapho- 
rically , onely by comparifon, or in fome refpects : z . Corporally t 5 . Sptritu. 
ally .fome things doc beget without themfelues , as bodies doe ; but this is 
more ignobly and bafely ; fome things beget within themfelues , as doth the 
Spirit or foule,more perfectly. B ut the moft perfect and vnutterable glorious 
generation, is the begetting of the Son of God, by God. Theway of God in 
eternity, who can finde out t and his generation who can tell i Hit waies are 
not as our waies; yet a glimpfrof this great work,we may reach to two waies: 
l By way of Negation, as they fay in Schooles. 
z By way of Comparifon. 

Firft, by denying that vnto God , which hath imperfection in it. In the 
generation of the Creatures we may feefomething into the generation of the 
SonneofGod. There are eight things in the generation of the Creatures, 
which are not in this begetting of the naturall Sonne of God. 1. The Crea- 
tures beget in time, becaufe themfelues are firft begotten : but this is not in 
God,Chrift is of the Father, but notafterthe Father : there is here a prioririe 
in order, but not in time. a. The Creatures beget by affeUion (this is imper- 
fection) but God begcttcth by Nature. 3 . The Creature begets without him- 
felfe, fo as Sons are diuers, and diuided from the Father , becaufe they are fi- 
nite : we arc of like nature to our Fathers , but not the fame nature : but it is 
not fo in God 5 for Chrift is not diuided from the Father, as he is the naturall 
SonneofGod. 4. The generation in the Creature is not without corrupti- 
on, or diminution of the nature of the Begetter: but here, God the Father 
begettcth without corruption or diminution , by a way diuine, incnarrable, 
and incomprehenfible. 5. Our Children are letTe then their Parents; but 
Chrift is as well Coequall as Coettrnall. 6, The Creature communicates 
but a part of his fubftance, but God communicates the whole- 7. Thefather 
and fonn c, am ong the creatures, are two in number , one in Specie onely ; but 


Ver. 1 5 

In him were all things created. 

in God it is not fo : for the Son of God is another , but not another thina • he is 
anoiheiywc. in Perfon,but not another thing in E ftence. Lafily, thecreature 
begets mortal creaturcs,& propagates but a being for a time,but God begets 
a Sonne immortall by nature, fuch a one as can ueuer die in the nature io be- 

Secondly,this generation is fhadowed out by fomecomparifon with crea- 
tures*.- the riuer and thefpring arc two,yet not diuidedjfo is the Sun and the 
Beames of it,theSauor & the Oyntment are together, and yet the Oyntment 
ii not corrupted: but the principal comparifon is in the minde& the word; 
the M inde begets the Word naturally, without paflion or corruption, wii fa- 
in it felrcj fo 3s the Word begotten,remaines in the Minde, the Word after 
wards,clothed with a voyecgoeth into the eares of men , andyetceafeth 
not to be ftillin the Minde ; This in many things , as you may lee , is like to 
thegeneration of drift, by the Father. Butallthefearebuc lhadowes ; the 
glory of the thing it fdfe cannot be cxprefted by any w ords of man or angels. 
The confidcration of this Doft rine fhould inflame vs to the loue of fuch 
a Sonne, who being as hee was jcoequall and coeternall with the Father, yet 
was pleafed to AtUght himfelfe in Cjods earth , which is man. And wee fhould 
for euer hearken and attend to the words ofthiswifedomeof God, whorca- 
cheth vs the tecrets of the very bofome of, his Father. And feeing this is the 
Sonne, of whom GOD hath ipoken to the dreadfull artonilhment and 
wonder of Heauen and Earth, woe vnro them thatfinne againft the Sonne, 
and prouokc him to anger : How fhall they bee broken to pieces like an ear 
ihenVeireli/ But bleired are all they 3 that with all feare and trembling, and 
with all reuerence and affection, fubiccl themfclues to the Scepter of his 
Kingdome,andtruftintheloueof the Father, through the merits of the 
Sonne. Thus ofthe confederation of Chrift, as he is begotten of God: it is 
here added that he is firft begotten. 

Firft bego-ten.) Chrift is the Sonneof God l :Hee is thconely begotten Son 
of God"; heeis the natura/l Sonne of God x ; andhereistearmedthe/r/? be- 
gotten Sonne of God. Hee is firft begotten, as God, two waies : I . in Time, hee 
was before all other thing?. Of this afterwards : z. in Dtgnitie, he is the foun- 
dation of all that refpecl, by which others arc made Sonncs : hee is firft be- 
gotten, as Man, not in time, but in dignitie and operation : firft , in refped 
of the miraculoufnetreand wonderfulneffe of his birth and conception 5 fo 
arenone other borne :fecondly, in refpecT: of his Refurre&ion , in which 
God did as it were beget him againe : thus he is afterwards faid to be the firft 
borne of the dead : thirdly , in refpeft of preheminence ; as hee hath the 
right of the firft borne, being made heyre of all things. 

The Vfeis diuers : Firft, Ut all the Angells of Godvrorfhip him. Secondly, it 
fhould kindle in our hearts godly forrow for our finnes. If wecanmourne 
for the death of our firft borne, how fhould we be pierced to remember,rhat 
our finnes haue pierced Gods firft borne i Thirdly, we fhouldneuer thinke 
it ftrange to fuffer in this world, feeing God fpared not his owne firftborne. 
Laftly, it may be a great comfort to Chriftians 5 and that two waves : firft, 
becaufe they fhall be accepted with God, in, and for, Chrift, w ho ii the firft 
borne, and hath receiued a bleffing for all the reft : fecondly , becaufe in 
Chrift they themfelues are accounted as Gods firft borne, in companion of 
other men : God w ill vfe them as his firft borne , Exod. 4.- 22. Hcb. 1 2 2 }. 
Pfal. 89. z 7. By this Gods Children are made higher then the Kings of the 
earth, Tfalm.29.17. and therefore woe fhall beetothemthatw rang Gods 
firft borne, Exod. 4. t%. And therefore alfo euery Chriftian fhould fo 
efteerriehis birth right, as by no mcanes,with prophane Efaa , for any lull. 
profit, or pleafure to fell it, Heb* 1 2. 1 6. 

L 3 Verfc 


jilitKy but not I 

a Hud. 

Prow. 8„ii 31. 

Vfil: i.S.7.9- 
it. it. 

t John 1. 14. ' 
Wlohn 1.18. 



%em: 3. 19. 


Qua eft in fieri, 
qua eft infailo. 


Vfal: 33.6.9. 

Obeft. . 

Opera ad extra, 
fitnt indiuifa. 




Spiritw faniltu 

Inbim ft>ere all things created. 



Hfuel: 3.14. 

Mundm ^r- 

Vcrfei<S. For in himwereaO things created, that are in Heaue» i andthatarein 
Earth, viftble or inttiftble ; -whether they be Thrtnes er Dominions, or Principa- 
lities or Powers. All things were created for him and by him. 

IN this Vcrfe foure things arc to be confidered : firft concerning Creation 
it felfe,inthegenerall : fecondly, who created : thirdly, what was created: 
fourthly, the diftin&ionsof Creatures. 

Created.] God workes not as the Creatures doe, God workes in an in- 
trant: Angels worke fodainely : Nature workes by little and little , and by 
degrees. ThereisathreefoldeffuiionofthegoodneireofGod: i.byGene- 
ratton: 1. by Spiration: 3. by Creation. 

The Workes of God are either Internall and immancnt,and are in the EC- 
fence of God, by an ad internall and aernall ; and thus Predestination is 
Gods worke; or externall and tranfienjf, parting to the Creatures, by an aft 
external]. and temporall. And thefe workes are either workes of Nature, 
or workes of Grace : the workes of Nature refpeel her, either as fhee is in 
making, or as (he is made: the latter workes are workes of Prouidcnce , the 
former, are workes of Creation. 

A difference muft be madebetweene creating, generating, and making. 
A thing comes into being, of nothing, by Creation : of fomething, by ma- 
king : and of a fubftance, by generation. Creation is of God, by himfelfc : 
Generation is of Nature according to God. 

Dotl. The World, euen this whole Frame of all things ,was created, and 
had a beginning. This wee may know by Faith, out of Seripture x ; and by 
Reafon,fromtheitateof Creatures .-their alterations, fubordinations , de- 
bellities,and expirations, proue a beginning ; and that they are not eternall. 

ObieU. This drownes our thoughts, that wee cannot conceiue of Eter- 
s&?) what it was beforethe world was. Sol. It is not meete wee Ihould ac- 
count our felues able to iudge ofStcrnitie. What doe Plants iudge of Senfe i 
what doe the Beafts iudge of Reafon ? how canft thou be fit to iudge of £. 
ternitie, that,thy felfe,haft no certaine continuance in time ? 

Thus of Creation in generall : the fecond thing is, who is Creator. 

In him, or by him."] The whole Trinitie did create the world ;becaufeitis 
a rule, that the. workes of God rhat are without, arevndeuided ; fo as that 
which one Perfon doth, all the three Perfons doe. Yet there is difference in 
the Order .-for the Father moues and wils it, the Sonne workes it, and the 
holy Ghoft finilheth it. Creation is giuen to the Father, *AEts 1 7. 1 4. to the 
Sonne, Iohn 1. 3. to the holy Ghoft Gen. i.i. Pfal: 33.6. 

But in this placc,the honour of the worke is fpccially giuen to the Sonne; 
And it is to be noted, that the originall hath more then barely [ by him, ] for 
it is faid>*» bim,&c.Thc Creation of the world, was in Chrift, in two refpecls: 
Firft,it in an examplar;the Frame of the world, to bemade, 
was in him, as the Image of the Fathers vnderftanding : for, in thcbuilding 
of a Houfe, there is a double frame ; the one in the head of the Carpenter ; 
the other, the Frame externall of the houfe , built after the patterne of that, 
that was in the Carpenters head : So is it, in the Creation of the World.- Se- 
condly, it was in him, as that decreed , and fore-appointed head and foun- 
dation, in which all the other things fhould be placed and confi ft : thus he is 
faid to be the beginning of the Creatures of God. 

This worke of Creation afcribed vnto Chrift, proues his Deity, Etermtie, 
and Omnipotent. Thus of the Creator. 

Thirdly, it followes, what was created, viz. All things,] The whole world. 
By the world I meane not the frame of all things , as it was in Gods E Hence 


Verf. 1 e>. In bim "ben all things created, 

fromEternitic : nor man onely, which is called a little World : but this 
whole Vniuerfe, and great building, confiding of all forts of Creatures. 
Concerning this creation of all things, I onely note two things : Firft, how 
they were created : fecondly,the errours thatfprung vpagainftthisDo- 

Now, *AU things were created. ] Firft, mofl freely , without any neceflitie 
that compelled God thereunto a . Secondly, without any labour, motion, or 
mutation of himfelfe, with a becke onely ; and by his omnipotent Word" . 
Thirdly, of nothing : of nothing I fay, negatiuely, in the Creation of the firft 
maiTe of all things j and of nothing priuatiuely , in the fecond Creation of 
things, out of the firft malle or Chaos. For though in the order of nature, 
and by men, nothing is made of nothing, yet this extendeth not to God and 
the firft Creation. Fourthly, mofl wifely , fo as there flow ed in the Creation, 
agoodnejfe to euery Creature, fo as they were all good, in Gods account c :This 
Goodnelfem Man and Angels, was Gods Image in them. Fiftly, in time , 
with timejntbe very beginning of time d . Sixtly,*» thejpace of fixe dates ; not at 
onetime onely, and this (hewed the Creatures difabilitie, that could not 
forme it felfe when the firft matter was created : Herein God alfo fhewed his 
power, and that hee was not tied to fecond caufes , as hee declared when hee 
gaue light to the world, while yet there was no Sunne, 

Then herein hee teachcth men to dwell long vpon the meditation of the 
Creadon, feeing God himfelfe did prolong the Creation for fo many daies, 
which yet hee could haue dil patched in an in (Ian t. 

There were foure errors about the Creation : Some faid the world was 
eternall : fome faid, though it were not eternall , yet it had a materiall begin- 
ning, it was made of fomething : Some (aid, God made the Superiour Crea- 
tures himfelfe, and the Inferiour by Angels : fome , made two beginners of 
thingsjthey imagined that one Beginner made things incorruptible, and an- 
other, made things corruptible. The very firft Verfe of the Bible, confutes 
all foure Errours : thzv/otd t inthe beginning, (hewes the world was not eter- 
nall : the word Creation, notes, that it was made of nothing ; when he faith , 
G«d created all, hee excludes Angels : and latlly, when hee iaith , God crea- 
ted Heauen and Earth t hee (hewes hee was the onely beginner of all forts of 

Fourthly, thedillinclion of the Creatures followes : here they arcdiltin- 
guilhed three waies : Place, fome are things in heauen , fome things in 
earth', a. by Q^alitie,fomc are z/^/e, fome are *»#»/?£/* : 3. by afubdiuifi- 
on of the inuifible ; fome are Thrones, fome are D ommions, &C. 

Thronesytr Dominions, or Principalities ,or Powers. ] Thefe words are diuerfly 
interpreted. Some thinke, there is no neceflitie to vnderftand them of An- 
gels j but in generall of all Empire, and of the order of aconomte, among the 
Creatures, in Marriage, Lawes, or Gouernments,in heauen or Earth. Some 
reftraine the words , to order amongft men onely. Some vnderftand by 
Thrones the Pallace of Gods Maieflie, and the featc of Melted immortality; 
and the reft of the words they interpret of Angels. But the commdneft 
opinion, and mod auncient, is to vnderftand all the words of Angels onely. 1 
But in this there is not agreement, for fome thinke theApoftlefpeakesby 
way of Conceffion,asifhee mould fay: Beit fothat Angels are Thrones and 
Dtmimons,&c. (as the Iewes and falfe Apoftles affirme , when they go about 
to perfwadcyou to Angel-worfhip ) yet if that were granted , Chriftondy 
were to be wor(hipped,becaufe hee made all thofejand what excellency they 
haue, they had it from him.Others thinke that the Apoftle reckoneth vpthe 
excellent'ft things in humane gouernment.andgiues them to Angels,to (ha- 
dow out theirglory jand consequently, the glory of Chrift that made them. 


Munitts Mi- 

Minolta Ma- 

bP/H. n . 5 . 

cCeu: 1. j 1. 
dGen: 1. 1. 

Foure words 
confute foure 

Sorts of Crea- 

Diuerfitie of 
opinions a- 
bout the mea- 
ning of 
Thrones, Do- 
minions, &e. 


Why AngeU 
arc called by 

thctc names. 

The Vfes of 
the doclrine 
of Creation. 

e^sm; i. 19. 


gl^uel. 10. 4. 

h Eft. 41. 5.6. 

VTfal:% 9 . 11. 


zCcr: j. 17. 
G«l ■ £5. 15. 
m £/".»: 57. 18. 

Tlmncs , Vom'mionsi Principalities , W Towers. Ch a p. 1 . 

I thinke there is no hurt in their opinion, that giue all thelc words vnro An 
gels : And they are called Thrones, Domi»ie»s ) Principatittef,&. /W«v,becaufe 
God by them gouernes the Nations,and as fome thinke,moues the Heauens; 
reftrainesthe Deuils,workes Miracles, foretels rhings to come, prote&s the 
faithfull,andexercifcth his iudgements vpon the world : yet fo as tbe r e 
names may be giuen to all Angels, in diuers refpects , and vpon occa lion of 
diucrs employ ments : Or they maybe giuen to fome Angels for a time, and 
notforeuer. Or ifit bee yeeldedthatthofe names doediiiinguifhthediuers 
forts of Angels, and their order 5 yet it will not follow, that wee can tell their 
forts, as the bold DionyJtM,znd the Papifts haue doe. 
Thus of the dodrine of Creation ; the Vfes follow, and they are, 

J ForRetroofe. 
1 For Confo/ation. 
3 ForlnflruUion. 

The doctrine of Creation cannot but bee a do&rineof greatreproofe 
andterrourto wicked men jbecaufe thofe goodly Creatures, being Gods 
workemanfhip,will plead againft them, and make them inexcufable in the 
day of C H k 1 s t ; in as much as they haue not learned to know and ferue 
God with thankefulnetfe and feare , that (hewed his Wifedome and Power, 
and other the inuifible things of God, in the making of all thofe Creatures'. 
And befides, from the great power of God, in the Creation of themfelues 
and other Creatures, they may fee that they arc in a w ofull cafe , that by fin- 
ning ftriue with him that made them : for hee hath the fame power to de- 

And further, if God made all, thenheknowesall, andfoallthefinnesof 
the (inner; and in that hee made all, hee hath at bis command as Lord by 
creation all Armies, to raife them againft the wicked for their fubuerfion. 

Secondly, the Doctrine of the Creation may comfort Gods Children 
manywaics: flrft,it may comfort them in the faith of the worlds dilfoluti- 
on:irishee that created Heaucn and Earth that will accomplifhit, that 
time JhaB be nomorc, I meane,not times of mortalitie, linnc, labour, infirmi- 
tie 8, &c Secondly, it may comfort them in the fucccile of Chi ids kingdom 
on earth. Though it be a great thing to gather men againe into couer3nc 
with God, and to open the eyes of men, blinde with ignorance , and to deli- 
uer the foules of men that haue long lyne in the prifons of finne and mife- 
ricj yet wee may be allured that God, by the ordinances of Chrilt, willac- 
complifh all the great things of this fpirituall kingdome ; becaufeheewas a- 
bleto create the Heauens and Earth. And God himfclfe doth remember 
his power in the Creation, toa(fure his performance in our regeneration h . 
Thirdly, it may comfort vs in our vnion with Chrift ; for what (hallfepa- 
rate vs from his loue I in as much as hee is vnchangeable himfehe , nothing 
elfecan,for they are all his Creatures, and mud not crolfehis refolued will '. 
Fourthly, it murtneedes bee a comfort to ferue fuch a God, as hath (hewed 
hirnfelfe in the Creation to worke fo wonderfully. Blefled is hee that can re- 
ioyceinGod, and his feruice, and is refrefhed with the light of his counte- 
nance, and allured of his loue k . Fiftly , the wonders of the Creation ferue 
to (hew vs how wonderful! the workes of Grace are; in the working of which, 
the Lord vfeth the very tcarme of creating. To regenerate a man is as glo- 
rious a worke as to make a world 1 : the protection of a Chriitian hathinit 
alfodiuersof the wonders of the Creation. The peace that comesintothc 
hearts of Chriftians, as the fruits of the types, is created m : a cleane heart is a 
rare bleffing, fork is createdalfo". Sixtly , it is a comfort againft the force 


Verf. 16. 

All things are for him. 

of wicked men, and their wrongs : the wickedil men are Gods Creatures; 
Hee created the deftrojer to deftroy , and the Smith that hlowtth the C tales, and 
him that brtngcth forth an mftrument : and therefore all the weapons that ore made 
againfl Gods Children cannot yroftcr. And it is a part of the Chriftians inheri- 
tance, to be protected againft the malice of the wicked , that would de- 
ftroy him °. Laftly, it may comfort Gods Children, in the expectation of 
their faluarion ; for God hathpromifed, as certainely as hee hath created the 
HQiueas 7 he will fane Ifrae/l , though it fhould becas hard a worke as was the 
[pr coding out of the Heauens P. 

Thirdly, the doctrine of the Creation fliould reach vs diuers duties. 
Firlc, the adm irab'encde, and varietie of Gods workes mould prouoke vs 
to contemplation : How deare are thj thoughts vnto me ? Pfal. 139 17 . 

Secondly, in affliction; wee fhould willingly commie ourieluestoGod, 
and trult in him, though our meanesbelirtle, or vnlikelyj for he is aftithfutl 
Creatour ; his loue to vs affords him Will to doe vs good , and the creation 
proues his Power 1. 

Thirdly, the gt eatneire of the workes in Creation ,. mould imprint in vs 
Reuerence and Feare, and force vs to the duties of the adoration and wor- 
fhip of God, /tow/. 4. n. & 5. 13. Tfal. 104. 31. & 100. 13. 

Fourthly, the knowledge of the glory and greatneire of the Creator, 
mould inflame in vs indignation againlt Idols , and the worfhip of the crea- 
ture,/<fr. 10. 3,7. 10. 11. 12. 14.16. 3^w. 1.25. 

Fiftly,the remembrance of our Creator , and Creation , fhould workein 
vs an abatement of our pride and iollitie, and dull the edge of our fierce ap- 
petite to finne, EccleC. 1 2 . 1 . 

Sixtly, the confi deration of our equalitie in our Creation, fhould keepe 
vstbat wetranfgrelfe not againft our Brethren : Wee hatte all one Fatherland 
one Q OD hath createdvs r . Thus of the Creation. 

The third thing in Chrifts relation to the Creatures , is, that tAU things 
are forhinu. 

For him.] Indiuers,refpec*rs; firft, asitisheeonely , in whom the Father 
is well f leafed ; and fo the loue of God to the World is for his fake. Secondly, 
as all the Creatures doe ferue to point out the Sonne , as well as the Father, 
and that becaufc they fhew Chrift, as the^fifedome of the Father. And be. 
fides, their changes and corruptions doe cry for the hbertte ofthefonnes of 
Godia Chrift: and further , they are allatcommaund, for the propagation, 
and prcferuing of the kingdomeof Chrift. Thirdly ,as he is hejre of all things^ 
they are for him, that is, for his glory 5 fo as hee is not onely the Efficient, but 
the finall caufe of all things. The Carpenter makes his Houfe , perhaps for 
one more honourable then himfelfe, but not fo Chrift in making this great 
Houfe, the World. The confideration of this point , that all things are for 
Chrift, fhould teach vs diuers things. 

Firft, wee fliould letfe dote vpon the world , and the things thereof, in as 
much as thefe things were principally made for Chrift, and not for vs. And 
fecondly, wee fliouid vfe all thefe things as helpes to lead vs to C h b. i s t, 
Thirdly, in the vfe of the Creatures , wee fhould becarefulltoexpreflethe 
glory of Chrift, by giuing thankes , by magnify ing his Wifedome, Power, 
Goodnefte, &c. and by diftributing them ; according to his appointment, as 
to the poore, and to the maintenance of the worfhip of God : for feeing they 
arc his, and for him, wee mould defpofe of them as hee requires. L airly, it 
fliould keepe vs from the vfe of all ill meanes i for feeing it is for Chrift , wee 
fhould not lye,deceiue,vfe falfe weights, runne to Witches , or take any o- 
thervngod1ycourfc;forhec»<?f^»0f 0«r/f<r , nor delires to bee helped by 
any finnefulicourfe. 





q x'Vef.a. 19. 


r Mai: 1. 10. 

All things are 
/or Chrift, in 

diucr* rcfpe&s 



Eoure things 
diuine nature. 

The Eternity 
ofChrift, de- 
le nbed and 

Hee "Vpos before all things. 



How al things 
confift in 

Or din »do. 

A$ Chrift is 

God. al things 
conlift in htm 
ioure wayes. 

The fourth thing whieh Chrift is commended for, is his Eternitie. 
Hee was before all things. ] 

The Immenfitie of Chrifts Diuine Nature hath foure things in ir. Firft, 
t»ft»iteueffem refpect of it felfe. Secondly, incomprehenfiblemjfe in refpect 
of our fenfe , and vnderftanding. Thirdly, incircum/cnpttblenetfe , in re- 
fpecl of place. Fourthly, Eternitie , in comparifon of time. That ChriOis 
eternall thefc places proue, Proa.%. z z.&c. Mtch. 5. 2. 4. &c. Reuel. 1. 8. 1 1. 
and 2i.6. and 22. 13. 

The Eternity of Chrift may be thus defined : it is a pleafant, and at once, 
perfect poireffion of endlclfelife. And hereby may the eternitie of Chrift 
appeare,to differ from the eternity of all other things. The Heauens haue 
an endlefneife of Edence, but they want life. The Diuels haue anendlelfe, 
not ©nely being, but life ; but it is not a pleafant life. The Saints in Heauen 
haue a pleafant life till the day of Iudgement , but they haue not whole pof- 
feffion. The Angels in Heauen haue a whole polIefTion,butitisnotat once, 
butfucceffiuely.bothinreuelationandioy : I fay, it is whole in them, be- 
caufe their whole Nature or Effence is polfeifed of pleafant andendlelle 
life. And laftly, Chrifts eternitie differs from all eternitie, of alltheCrea- 
turesjbecaufenocreaturehaththefbrmerthings abfolutely perfect ; that is, 
fuch apolleffion of eudletfe life,as vnto which nothingis wanting, for they 
want many of the perfections that are in Chrift , though they bee perfect in 
their ownekinde. 

Seeing Chrift was before all things, wee fhould preferre him before all 
things : wee fhould acknowledge his Title as heyre of all things : as the 
eldeft among all things, wee fhould willingly heare him fpeake, and honour 
his words ; wee ftiould truft in him, and liue by faith, &c. 

iAnd%»kimallthingtconfifls.\ Thatis,heevpholds, rules , and gouernes 
all things by his prouidence: and this is the fife thing by which our Redeemer 
is defcribed in relation to the World. That prouidence is giuen to the Son, 
as well as Creation, thefe places proue, Htb. 1.2.3. P^eu.S. j$. Iohn^.n. 
Chrift is not like the Carpenter, that makes his houfe , and then leaues it : or 
like the Shipwright , that frames his Ship , but neuer after guides it. All 
things are faid to confift in him, in refpect of Conferuation, in that he keepes 
all things in their being : in refpectof Precept, in that from himareprefcribed 
the Lawes, by which Nature, Policie,and Religion aregouerncd : in refpect 
of Operation, in that all things moue in him : in refpecT: of Ordination, 
in that hee appointeth all things to their end : in refpeft of Dtjpojitwn of 
themeanes totheend : and laftly, as the vniuerfall cartfe of Nature, and 
natural! inftincls in all Creatures, by which they further their owne pre- 

ObieB. But wefeethemeanes by which all things are wrought and pre- 
ferued, as by their caufes ? Sol. The meancs notwithstanding , all things, 
confift in Chrift .- firft, becaufe Chrift vfeth not the meanes necelfarilie : fe- 
condly, hee ordainesthe meanes as well as thcend : thirdly, the meanes is 
many times euill, in matter or forme; yet the worke is made good by Chrift : 
fourthly, he is not tied to the meancs, buthecan worke either with, with- 
out, or againftthe meanes : fiftly,all meanes, hath his efficaciefrom Chrift. 
B Jt the words would be particularly weighed. 

In htm. ] All things confift in Chrift, both in general 1, as hee is God; 
andinfpeciall,asheis Redeemer. Foure waies, all things confift, in, or by 
C h r 1 s t ; as hee is God : firft, in refpedl of Vbicjttitie, hee comprehends all 
things, and is comprehended of nothing. The Nations are butadreppe of his 
Bucket, and time it felfe is but a drop of his Eternitie : fecondly, in refpeft of 
power jn, his power this whole frame ftirreth:thirdly,in refpeel oi'Omni/cietice, 



In him all thing! conjifl. 

and Wifedome,for all is within his knowledge,aud rectiueth order from his 
vVifedome : fourthly ,in refper/f. of decree 5 for ihe world to be made did from 
euerlafting hang in the fore knowledge, and pre-ordination of Chnft. 

As Cbrtftis Redeemer, all things conli ft in him thiee wayes : fir ft, becaufe 
he is that attonement which kept the world from being dilfolued for Adams 
finne :fecondly, becaufe the refpecT of him and his Church, is that that 
keepes vp the world to this day : if his body were once compleat, the world 
would not ftand one houre : thirdly, becaufe the promife made to man,con- 
ccrning his profperity, in the vfe of all Creatures, are made in Chrift. 

tsfll things. ] Euen all things which are, or are done in Earth , or Heauen ; 
things vifible, or inuifibic, which haueeirher being, life, fenfe,orreafon,paft, 
prefenr, orto come, aduerfitie as well as profperitie,&c. 

Conjifl. ] T his word notes foure things : Order, Continmtnc?, Cooperation, 
and Immtitabthtie. 

Fir ft, the Creatures confift, that is, by an excellent Order , agree together 
in a glorious frame : for GodU the God of order, and not of confttfwn. 

Obiett, There be many miferies, euils, and mifchiefes in the world, and 
therefore how can there be order in all things? Sol. Firft , there may be or- 
der in refpeft of God, though not in refpeft of vs. Secondly , itfolloweth 
not thatthere is no order, becaufe wee fee none : O the depth ! &c. Rom. n. 
Thirdly, many of the reafons of thefearefull miferies that are in the world, 
arereuealed. Astheiufticeof God, in punifhing of a finnefull World , ey- 
ther whole Nations, or particular perfons,rhe humbling of his Children,and 
the preparing of them for Heauen, and fuch like. Fourthly, there may bee 
Order, in refpeft of the whole, though not in refpeft of eucry part. 

Ohett. 2. There bee many finnes in the world, and thole confift not in 
Chrift, neither tend they to order. Sol, The tru: his, that thofe come into 
the world by the Deuill and man, and they are by the prouidence of God 
noteffeftiue,butpermiffiue. Yetfoas there k operation in fourerefpec"h 
about the finnes of the world : for firft, Chrift is the Author of the Mo 
tion in generall 5 though not of theeuill of the Motion. Secondly, Chrift, 
worketh, in that he withdraweth grace,being prouoked thereunto. Thirdly, 
he worketh,in determining,or fetting a mealure vnto finne , thatit pafte nor 
hisbounds. Fourthly, he workech , ineonuertingthefinnetoapunifhment 
of thefinner, or in working thereout an occafion of humiliation, and of 
grace in the penitent. 

Secondly, Confiftingnote? the continuance together of the Creatures, for 
by the prouidence of Chrift it is that no fubftance in Specie that was at firft 
made, euerceafed; but there are ftill as many Creatures aseuerwere : and 
the very fingulars of euery fort, doe confift in Indimduo , as longaspleafeth 
Chrift: and the like may befaid of theeUentiall qualities of all the creatures. 

Thirdly, Coft0i»g,notes the Cooperation of the Creatures , fo as by the 
prouidenceof Chrift,all things work e together for his glory .• and all things 
are ready at Chnfts will and commaund by ioynt mouing, &c. 

Fourthly, Confiftivg, notes immutabilirie, in the prouidenceof Chrift. 

Thus of the Dodrine ;the Vfes follow. 

And firft,the meditation of the prouidence of Chrift, ferueth forgrear 
reproofe of wicked mens fecuririe in finne, who carelefly adde finne vnto 
finne,foitmaybee hid from men : as if they were of the minde of thofe 
that thought God did notfee^ or had for/dken the earth, and the care of mens 
anions below. Butfeeingall things confift in Chrift, wicked men cannot 
ftirrebut Chrift difcouereth them , as plainely as any thing that is in his 
owne heart. Yea, feeingall things confift in C h r i s t , it checketh the 
doubtfulneflc, and miftruftfulneife, thatis in the hearts of Gods Children ; 



And as he is 
three mics. 

^tf.17. 2 J. 

The word 

Con/if, notes 
foure things. 

ObteU. 4. 


ObieU. 2. 



t M 4th: 6. 

uVfal: 0.9.14. 
What we 
mud do that 
it might go 
well with vs. 
xi Sam? z.9. 


Ho/". 14.9. 10. 
"Pro: »8. 13. 


Efa-.+i. 17. 
Z? fal: 90 7. 
*P/rf.': 41. I. 


e* 140. 11.11. 

7h to all things conjifl. 



as if in their croftes God did not care for them, or that they (hould be helpe- 
leLle. Thisis at large reproued in thefe places, Efa. 40.27.(^49. 14. & c . 
Cr 54. 7- # c . 

Secondly, feeing all things Cenfjt in C h r r s t, it ftiould teach vs to trull 
inChrift,andnotinthefecondcaufes:and it (hould make vs Jeflecarefull 
for our preferuation, neuer asking what wee Jhall eate, or what weeJhaUpm on * : 
yea, feeing he rules all things,let vs willingly fubiecT: our feiues to his Scepter, 
and let him be our guide vnto death u . 

£lu. B ut what mu ft we doe that it might go well with vs, by the prouidence 
of Chrift/ sAnf. Firft, werouftbc£<««tt, if we would haue Chrift to keepe 
vsandpreferuevs:thacis,fuchmen as hide not their finnes, but confelle 
them, and forfake them , and liue innocently x . Secondly , true profperitie 
mud be learned out of the Word, we mud be taught to profit : And the next 
way to get Chrift to blclTe vs in our Houfes, istowaitevponhisdiredion 
inhisHoufe; for all profperitie depends vpon Gods promife, and if wee 
would profper,we muft doe fuch things as are of piomifey. Thirdly, wee 
mud in true humilitie and fenfe of our owne vnworthinefte , reft vpon the 
prouidenceof Chrift. Itisiuftif 1 profpernotin myeftate,ifl will not truft. 
God with it. Fourthly , we muft pray God to dire 8 the worses of our hands con- 
tinually\ Fiftly,wee muft take heed of crueltie, and defpifmg and backe- 
biting of Gods poore afflicted Seruants *, 

Laftly, if all things confift, and areprefcrued in C h r i s t , then much 
more the righteous are preferued with a fpeciall preferuation, and in a pecu- 
liar fafetie. Jn the 3 7. Pfalme this point is excellently and at large handled, 
both by direct proofe, and by anfwere to all the vfuall Objections againft 
theirfafetie. That they (hall be preferued , is affirmed Verfe 3. 
The Objections anfweredj are many. 

Obiett. 1 . Wicked men flourifh. Sol. a righteous man fbould neuer grietie 
at that 5 for they Jhall foone be ctttdovme, ltk<s thegrajfe , and wither as thegreene 
hearbe,Verf. 12. 

ObieU.%. Righteous men are in diftrefle. Sol, Vcrf.6. The night of their 
aduerfitie will be turned into the light of profperitie: and as furely, as they 
can beleeue when it is night that it (hall be day , fo furely may they bee per- 
fyvaded , when croftes are vpon them , that comfort and deliuerance (hall 

ObicB. 3. But there are great plots laid againft the righteous, and they 
are purfued with great malice,and their intended ruine is come almoft to the 
veryiilue. Sol. Verf 12. 13. 14. 15. The Lord fees all the plots of wicked 
men,and Uughes a* their fpitefull and foolifh malice 5 while they are bufie to 
deftroy the righteous , and hope to haue a day againft them , the Lord 
feeth that their owne day is camming vpon them : euen a day of destruction, 
a day of great iudgement , and eternall miferie ; their Bow Jhall bee 
broken , and the Sword that they haue drawne (hall enter into their owne 

ObieEi. 4. B ut the iuft haue but fmallmeanes. So!, Verf.16.1y. <sf little 
that the righteous hath , is better then the riches of many wicked $ for the armes of 
the wicked Jhall be broken,andthe Lordvpholdeth the tuft. 

Obietl.4. Heauy times arelikc to befall them. Sol. Verfe 1$. They Jhall net 
beafhamedin the euill time, and in the day of famine they Jhall haueenough. 

Obitil. 6. Bur the wicked waxe fatter and fatter, and they preaaile in 

vexing the righteous. Sol. Verfe 20. Jndeedtjje wicked are^but it is but 

the fat of Lambes , their profperitie (hall foone melt, and as they bee like 

fmoake in vexing the godly , fo (hall they bee like fmoake in vamfhing 




The Head of the Church. 


Obiett. 7. But the righteous doe fall. Sol. Verf. 24. Though hee doe 
fall, yet hee falls not finally, nor totally 3 for hee is not vtterlj cafl downe: 
and befidesjthereisanv/'ta/l^prouidence of God in all thefallesof the 

Obittt. 8. Weefee fome wicked men that doe not fo fall into aduerfitie, 
but rather are in profpcritie to their dying day es. Sol. Verf. ij. Though 
they &QZ,yc t their fecdefhad be cut off". 

Obteti. 9. B ut fome wicked men are ftrong yet, and in their ieedefpread 
alfo. Sol. Verf, $5.36, Note alfo, that thofe ^reading Bay-trees many 
times fotne pap away 5 and they, and their houfes, are fometimes vttcrly 

Obteti. 10. Bucvpright men are vnder many and long croftes. Sol. Verf. 
3 7 . Yet, his end is peace. 

Obiett. 11. But no body (lands for the godly, when they come into que- 
ftion. Sol. Verf. 39.40. Thckfaluation isof the Lord ^ hee is their ftrength, 
he will helpe them, and deliuer them, &c. 

But if we would be thus deliuered , obferue 

1. That wee muft not vnthankefully fret at Gods prouidence, verfe 1. 
t.WeQmuRtrufiintheLordanddoe good, verfi.^, 3. Wee muft delight 
our felues in the Lord , and not place 'our contentment on earthly thinges, 
verf. 4. 4 Wee muft commit our wayes to God. Verf. 5. j.Weemuftget 
patience) and humble affections, verf. 7. 8. 9.10. 11. 6. Wee muft be of vp- 
right conuerfatio»,verf. 1 4, 7. Wee mull be mercifuS, verf.z$,i 6. 8. Wee 
muft jpeakfi righteous things , and get the Law into our hearts , verf. 30. 
3 1. 9. Wee muft keepe our way 9 and vaitc on G O D , and not vfe ill 

Verfe 1 8. eAnd hee is the Head of the Body, the Church ; hee is the 
be ginning and firft borne of she dead, that in all things bee might 
bane thepreheminence. 

OVts\edeemeris defcribed before, both in his relation to God , and to 
the World. In this verfe, arKi the reft that follow to the 23. heeis de- 
fcribed as hee ftand; in relation to the Church r and that two wayes. Firft, 
in relation to the whole Ghurch, verf. 18.19.20. Secondly, in relation to 
the Church of the ColoJfians,verf. 21.22 

The praife of Chrift in relation to the whole Church , is firft briefely pro- 
pounded, and then more largely opened, It is propounded in thefe words. 
And he is the head of the Body, the Church. ] There is great oddes betweene 
the worlds fubiecliion to Chrift, and the Churches : forthe faithfull arefub- 
ieft to Chrift as the members are to the Head 3 but the wicked arefubiedas 
vile things vnder his feete*. 

Greatarethe benefits which come to the Church from Chris T,ashcr 
Head. 1 inftance : in fixe, viz,. Loue, Sympathie, Audience, Advocation, Vnion, 
and Influence. Firft, Infinite Lone : no man fo loues his Wife, as Chrift Ioues 
his Church b . Secondly, Sympathie, by which Chrift hath a fellow-feeling of 
the diftreifes of all his members, that which is done to them , hee takes it as 
donctohim,whethcritbe good or euilK Thirdly, ^Audience , and wil- 
ling acceptance of all the detires and prayers of all his members : the Head 
heares for the Body. Fourthly, Aduocation, no naturall Head can fo 
pleadfor his members, as doth our myfticall Head for vs. Fiftly, Vnion, 
wee as members , are honoured with the Vnion of Effence ; in that 
hee hath taken pur nature : with the Vnion of Office , fo as the members 

M are 

iEfbif. uil. 

The benefits 
flow from 
Chrift as the 
head of the 
b Ephef. $.17. 
c Math. 1 8. J. 




dM<ttb. 18. 
ei C»r.if. 
f 1 Cor. 

Our head is 
more glonout 
then all poll. 
cicall heads. 

Afls 1 9. J L40 
i 1 Tim. 3 . 1 j. 
~4fts.%. 11. 
k 1 ?«t. f. a. 


77;e #W 0/ r fo Church. 



are annointcd Kings, Priefts, and Prophets, in their kinde,as well as Chrift: 
and alfo with the Vnidn ofVettne , and benefits : by which Vnion wee partake 
of his RighteoufhetTe, Holinelfc, and Glory. By Vcrtue of this Vnion with 
Chrift, the faithful! haue the eucrlafting prefence of Chrift ; to and after the 
end of the World d . The laft benefit is influence 5 influence 1 fay , both of 
Life{fortbe fecond tsfAam is a quickening fpirit «) and Light, (for Chrift is 
the Fountaine of all true Wifedome f :the Head feeth for the Body, and 
the Body by, and from the Head ) and Grace, (for*/ hisfulneftc weereceiu* 
all grace,) and Motion, for all good defires, feelings, words, and workes, 
come from the working of the Head in vs. 

The political] Head is the glory of the World ; and themifticall Headis 
the glory of the Church : yet the mifticall Head excells the political! many- 
way es. For, 

1 C h r 1 s t is the Head of fuch as are not together in the being of Na- 
ture or Grace. , 

z Christ is a pcrpetuall Head ; the other is but for a time. 

3. C h r 1 s t is a Head by Influence, the other but by Gouerne- 

4. C h r 1 s t is an abfolute Head j the other but fubordinate to Chrift, 
and his Vice-gerenr. 

That Chrift might become our Head, wee mud confider what heedid 
in fitting himfelfe thereunto : and fecondly , what hce doth in vs. For him- 
fclfe, hee tooke the fame Nature with his Church 5 elfe had the Church beene 
like Nabftehadneizars Image. Yet as hee tooke our Nature, fo wee muft 
know that hee bettered it. The Head differs in worth from the Body, be- 
caufe therein is feated the mindc, which is the nobleft part of man : io in the 
humane Nature of Chrift, dwells the Godhead bodily 5 and by expiation, 
in his owneperfon, Chrift takes away the finnes of the Church, which elfe 
would haue letted all Vnion. Andlaftly , hee exalted his fuffcring Nature, 
and feated himfelfe aloft,asmeete to haue the preheminence , and become 
Headofallthefaithfull; And as the Head is thus fitted, fo are the Mem- 
bers : for, 1 . they arc collecled out of the World, by the found of the Gof- 
pell: (Let them lie hidden in the world that meane to perifh with the world.) 
2. They arc framed, formed, proportioned , and begotten, by daily hea- 
ring. 3. They are ingrafted in an vnfpeakcablc, and inuiflble Vnion j prc 
fently in truth, aftcrwardsin fence. 

Churth.] This word is diuerfly accepted : it is taken fometimeineuill 
parr,for an aifembly of wicked men; and fo there is the Church of the ma- 
lignant t: fometimesforthefaithfullinheauen h : fometimes for Chriftians 
on Earth' rand this not alwaies in one fenfe : fometimes for the Paftorsof 
the Church, and Gouernours, asfome thinke, UMath. 18. 17. fometimes 
for the People, and the Flocke k : fometimes for particular Churches. And 
laftly,fomcimes for all the Elect of God, that haue beene, are, orlhallbe: 
fo Math. 1 <S. 1 8. Ephef. 1 . 1 3 . and 5. 2 3 . And fo here. 
The Churchoi Chrift is glorious in three praifes. 
1 She is One. 
1 ShcisHety. 
3 She is Catholitjhf. 

Sbeis0»?,inrefpecTofoneHead,and Seruice : in refpedt of one Spi- 
rit and B in der, and in refpeft of one Faith and Conftancie in doffrine. Shee 
is Holy, by fegrcgation from the finnefull world, by the indication of the 
grace of Chrift, and by imputation of his righteoufnetTe. She is Carholique, 
efperiaHy,inthcNewTeftament;inrcfpe&ofplace, the Eleftmaybeein 
any place: in refpeft of men, for it is gathered of all forts of men : and in 

refpeft ' 


The Head of the Church. 

refpe&of Time, fork (hall continue vnto all times, euen till time bee no 

Thus of the Doctrine concerning Chrifi and the Church. The Vfcs 

The firft Vfe is for Confutation : and that three waies. 

Firft, in vaine doe the wicked enemies of the Church pride themfelues 
in thegreatnefle of Learning, Power , Meanes, 6cc. thinking to fupprelfe 
the being or glory of Chrifts Church on Earth j for the fione that the Guil- 
ders refujed, will prone the Head of the corner. 

Secondly, in vaine doe the Papiftsgoe about to maintaine their minifte- 
riall Head; for the Church is neither without a Head, nor many-Headed. 
Anditisabfurdtoexcufeit,thatthePopeisbuta Head vnder Chrift : tor 
the body were monftrous that had two Heads, one aboue, and another 

Thirdly, in vaine doe carnall men pleade their hopes in Chrift, when 
they can yeeld no found reafon to prooue they are Chillis Members. They 
arenot members of this body vnder this Head, that want Fairh^thathaue 
not thefpiritof Chriit 5 that are not quickened with the life of Grace 5 that 
are not wrought vpon by the word of Chrift , nor built vpon the foundati- 
on of the Prophets and Apoftles, that feele no influence of graces from 
Christ; that want the knowledge of Prophets , or inorti6cation 
of Priefts , or victory oner the World, as K ings ; that eyther pride them- 
felues in their owne ciuill righteoufnetfe , or can fall away wholy , and 
for eucr. 

Thefecond Vfe is for Induction: and firft, as Cbriftisconfideredtobe 
our Head, wee fhould. 

I Vtzy ^thatCjod would open the eyes of our vnderjlanding, that wee might 
with fenfe and iffz&ion fee what the hope of cur calling is m , to become mem- 
bers of fuch a Body, vnder fuch a Head. 

z Take heede of all pollutions, that might any way tend to thediflio- 
nour of our Head, whether it be ofFle/h or Spirit n . 

3 Confider our place in this Body, and vnder this Head, andnot/>n% 
fume to kporv about what is meete °. 

4 Vfe all meanes to grow in this Body, and not pull it backe, or ftiame 
our Head by fpirituall fecuritie , or vnprofitableneile : and to this end wee 
fliould fticke fall to the words of the Prophets , and not fuffer our felues to bee 
carried about by euer j winde of dotlrinejand follow the truth in Lone P, without 
pride or difcord. 

5 O bey as the Members doe, in Vnion with the Head by faith-, in Com- 
munion with thefellow-Members by Loue, and with a natural! volunta- 
rie,and not extorted obedience. 

Secondly, if the Church be the body of Chrift, and wee Members of 
this Body , wee fliould learne to carry our felues one towardes another, 
in all humblenefe of minde, and long-fujfering , fupporting one another , and 
keepe the bond of peace in the vnitie of the {pint «l. And wee fliould labour to 
profit one another with the gifts God hath bellowed vpon vs , that our 
graces, as holy oyntment, may runne downe from member to member: 
and all our Loue fliould be without dtffimulation r : in gifting honour , going one 
before another, in as much as what honour one member receiueth , is done 
in fbme refpecl to all. And wee fliould willingly difkibute to the necefpttes of 
the Saints , and reioyce with them that reioyce , and weepe with them that weepe^ 
out of the Sympathy of Members : by all meanes fliunning to giue offencein 
theleaftthingjefpecially not cenforious, or contentious in matters of in- 

differencie e . 

M 2 Laftly, 



m Ephef.l. io. 
22. &c. 

n 1 Car, 6. 

to 16. 

4. J. 

r Horn, 12.6.9. 

f I{cm. 12.10. 

t 1 Cor. 10.24. 


He is the beginning. 



ui Ctr. 12.15. 

Chrift is faid 
to be the be- 
ginning, in 
three refpe&s. 


a T^Htli. 14. 


C J(e«t/.12.II. 

iMath. 1. 

e-^fl. 13. 33. 

Laftly,all difcontentmcnts with our place or calling, or eftimationinthe 
body, and all contempt, or enuie, at the gifts or place of other Chriftians, 
fhould be banifhed out of our hearts ". 

Thus of the excellcncie of Chrift , in relation to the Church, as it is briefly 
propounded : the explication followes. 

The head hath three Priuiledges, or excels all the M embers in Order, 
PerfeUion , or Venue , and Efficacie. The preheminence of Chrift is three 
wayes confidered. Firft, in refpecT: of the dignitie of Order ,verfe 18. of 
order I fay, toward the Members. Secondly, in refped of perfection in him- 
felfe, in the fulnelTe of grace, ver(e 1 5. Thirdly, in refped of Vertue , Effi- 
cacie, and influence toward the whole body, vtrft 20. 

Theprimacieof C h ri s t in order, or relation to the Members , is 
twofold. Firft, in the eftate of Grace, Hee is the beginning. Secondly, in the 
refped of the (late of Glory, He is the fir fi begotten of the dead. 

He is the beginning.'] Chrift may be faid to bee the beginning, in three 
refpeds. Firft, as he is the firft fruits, for whofe fake the reft are accepted, 
and bleiTed. Secondly , as hee is the repayrer of the world , decayed by 
mans linne. Thirdly , as hee is the beginning of the good things that are 
in the Church :hceis both the obied and efficient caufc of Faith. Mortifi- 
cation flowes from his death, and- new Obedience from his Refurredion j 
1 unification is wrought from his obedience. 

Andthisfliewesrhemiferieof allcarnall men, that arc notmembersof 
Chrift : in reflect of the life of Grace they are dead', in refped of Faiththey 
are Infidels : in refped of Iuftification they are without God : in refped of Re- 
pentance they wall^eintrejpajfes, and finnes : in refped of Communion of 
Saints, they zttftr angers from the Common-wealth of Ifraett. There can bee a 
beginning of no true felicitie without Chmst. Chrift is faid to be the be- 
ginning of the creation of God*: and from thence is inferred a moft feuerere- 
proofc of mans lukewarmeneffe in matters of Pietie , Repentance , and 
Grace, "Reuel. $.verf. 1s.16.t7. And if Chrift be the Authour and begin- 
ning of Faith and grace,it fhould teach vs to perfeuere in the Faith, and con- 
tendftr the truth, and kjepe that is committed to vs , with all Patience, Wife- 
dome, and Conftancie b . And inasmuch asheisex///>ta,hee vjillbe Omega: 
as he is the beginning, fo he will be the end ; and therefore blejfed are they 
that doe his Qommandements. And let him that is righteous bee righteous /till: 
and let prophane men , that will not by Faith and Repentance feekevnto 
Chrift, be filthy ft iH^. 

The firft begotten of the dead. 1 Chrift t as head of the Church , holds his 
rel at ion both to the liuing, as their beginning, and to the dead as their firft 

There is a threefold primogeniture of Chrift : Hee is the firft begotten. 
Firft, in refped of eternall generation ; as he is the Sonne of God. Of this 
before* Secondly:, as hee is borne of the virgin Mary 5 for fhee is faid to 
bring forth her firft begotten Sonne*. Thirdly, when God raifed Chrift out 
of the Graue, hee is laid to beget his Sonne , for fo the words of the fecond 
Pfalme : Thou art mj Sonne, this day bane I begotten thee , arc applyed to 
the Refurredion of C h r. i s t «. In that Chrift is faid to bethe firft begot- 
ten of the dead, three things may bee noted, as implied heere, concerning 
the members of Chrift : and three things concerning Chrift himfelfe as 

Firft, concerning the Members, thefe things may be gathered : 

1 That not onely wicked men , but the true members of Chrift die, 
Heb.9.Pfal.%$. LSam.14. The confi deration of this, that the godly muft 
dye, may ferue for many Vfes : firft, Why dotbvaine man dye then without wife- 

dome *. 


The firft begotten of the dead. 

dome** fecondly, how fhall wicked men efcape s i their Cohcmm with death 
muft needes be difanutted: thirdly, ir ihould caufc vs deepely to digeft the va- 
nities of this life h : fourthly , it fhould caufe vs to take hecde of Eues , Leaff 
yeedie-, for it is out of all queftion,diewee muft,and therefore meeteit were, 
we Ihould prouide for it, without mincing or procraftinating : laftly, vvee 
fhould incourage our felues, and die like the members of Chrift, with all 
willingnefle, Faith and Patience, 

2 Thegouernmentof Chrift reacheth as well to the dead as ro the liuing 
Members. This the faithfull were wont of old to noteywhen they would fay 
a man were dead, they would fay, he was ioyn'd to hu people. This ihould bee 
a great encouragement vnto godly men to die. 

3 From Coherence j that if wee would haue Chrift to bee the firft begotten 
to vs when wee are dead, wee mud fubiect our felues to his Ordinances, that 
hee may be the beginning of true Grace to vs while we hue. 

Secondly, concerningthe Head, thefe three things may be noted : 
i That hee was among the dead, and this was good for vs : for thereby hee 
difTblued the power the Diuell had to inflict death, or the fcare of it, vpon 
his Members ', and thereby hee finifhed the expiation of all our finnes,there- 
by hee ratified Gods Couenant j thereby he kils the power of iinne in vs, and 
thereby he takes away the curfe of our natural! death. 

2 That hee was not onely among the dead, but he was begotten among the 
dead, that is,,raifed from death to life ; and this alfo was profitable for vs , for 
herofe to our tuftification i r Rom. 4, 23. 24. to our viuificatton, Rom. 6. 4,tOOur 
deliuerance from wrath to come, 1 Thef 1. 10. 

3 That hee is not onely begotten,; but the firft begotten among the dead) 
and that in three relpects. Firft 5 as hee was more excellently railed then any 
of the dead are; for hee carried no corruption to the graue $ and hee Jaw no 
wr«^wwinthegraue,andheewasbuta fhort time vnder thepowerof the 
graue. Secondly, in refpect of time? hee was the firft that rote from the 
dead k . Thirdly, in refpect of etficacie j it is hee by whofe power all the 
reft rife l. 

This muft needes be a great comfort to vswhileweeliue, againft the time 
our bodies muil go into the houfe of darkenefte , thedarkefome lodging in 
the graue ; onely, let vs feekethc vertue of the Refurrection of Chrift in 
this world, and the experiment of the vigor of it, firft vpon ourfoules, in 
plucking vsvp out of the graue of finne, to walke before God, innew- 
nefteof iife m . 

Tbs.t in all things hee might haue the preheminence ~\ Thefe words are added 
for further amplification or Explanation of the former. They giue vnto 
Chriftaprimacie and preheminencein all things : Firft, ouer borh liuing 
and dead : as heeis the beginning to the liuing , and the firft begottento the 
dead. Chrift then hath the preheminence, he is firft in all things, Mat. 28.18 
Rom. 4 9. Phil.i.y.Ephef. 1.23. Hee is firft many waies : firft inTtme, as 
before all things : firft m Order, hee hath a primacie of order, hee is the firft to 
be reckoned and admired in the Church: firft m the digmtie ofTerfon, hee 
excells in both Natures all that is in the Church or euer was .• firft in Decree n : 
firft in Gouernment ° : firft in Acceptation with God P: laftly, hee is firft Effec- 
tiuely-, as the caufe of all the refpect, order, and excellencie in others : hee L 
the R oote out of which fprings all the glory in the Church. 

The vfe is, firft, for Terrour to all thofe that finne againft Chrifts prebe 
minence, as they doe in a high degree ; that hauing begnnne in the Spirit, will 
end in theflefh : fuch as hailing kpowne the way of righteoufnejfe , afterward* 
turnefrom the holy course, with the Dogge to the vomit , and with the Swtne to the 
wallowing inthe mire 1 Secondly, the confideration of Chnfts primacie and 

M 3 preheminence, 


f lob. 4. 2 I . 
Efry 18. 
h En I.1.16. 17 

1 Htb.'Z* 17. 

k ^4ftsi6.2j, 

ll£er. If. 20 



mPW.j 9, 

He is firft in 

diucis re. 


n John I.J. 17. 

lulf 19.4. 

Efay 9. 

p Mtt.i-j.f. 



i\enet.2 4. ly. 


r Mdth.ic.i?. 
Mtrkf 9.jy. 
#• 10.44. 
3 lohny, \o. 

Howwc may 
in life yeelde 
Chrift the 

It pleafedthe Father, 


p. 1. 

z Thiff. 1. 1 1. 
b 774/: 43. 3. 
c Mat. 11.17. 
d i»^f i z. 3 1. 
cExod: 3 3. 1 9. 
gler.-^. 14. 
h/fr. 18. «. 
i 1 Cor.l.11. 
kJEn/x/: 1. j. 


nP/ii. 40.13. 

preheminence, Ihould learne vs to take heede of climbing in the Church -, it 
isdangeroustodefiretobechiefejitis almoft the fole power of the Head 
of the Church r . Laftly , let it bee our care both in heart and life, to yeelde 
Chrift the preheminence; which we fhall doe, ifwe labour to know nothing 
more then Chrift crucified ; if wee minde the things of Chrifts Kingdomc, 
more then the things of this life 3 if wee make him our chicr'e refuge by Faith, 
for all happineffc and reconciliation; if wee make him our ioy 5 reioycing 
moreiaChrift then carnall men can doe in the World, ( for a difcontcmed 
life denies Chrift the preheminence 3) ifthezeale of Gods houfe can eate 
vs vpj if in all our actions wee performe the worfliip of God firft 5 if we ftick 
not to confelfe and profefte Chrift 5 if wee honour the faithfull , and con- 
ternnetheviIe,andioyneourfeIuestofuch as fcare God , though they bee 
defpifed in this world :andlaftly, when weecanin all things latherchufeto 
pleafe God then men. 

Verfe ij>. For it pleafed the FAthcr, that in him fiot/lda/ifti/nejfe dwell. 

THere is great reafon Chrift fhould bee acknowledged head, as in the 
former Verfe, by reafon of his primacie and preheminence 5 fo in this 
Verfe,by reafon ofthe plenitude that dwells in him : No naturall head fo full 
of fenfes, as hee is full of Grace. 

It is to be noted inthegenerall, that the head fhould exccll the members 
in gifts : and therefore it is a fault in Cities, when the people chufe vnto 
themfelues vnmeete men to be their Heads. God may chufe iWfollowing 
hisFathers Alfes,becaufeif he make Princes,he can giuefpirit vnto Princes-, 
but it is not fo with men; they may giue the Office, butthey cannot giuethe 
gifts to execute it. And it is likewife a great fhame to fuch Rulers of the peo- 
ple, as are fofarre from repreflingdiforders , that they are difordered them- 
felues and their houlliolds. So domefticall Heads likewife, if they would 
not fee fwearing, lying, whoring, paflions , idleneffe, &c. in their Children 
and Seruants, they muft be free from ill example themfelues, and be as heads 
excelling the reft ofthe family in gifts and good behauiour. 

Itpleafed. ] Themouingcaufeand foundation of all the grace (hewed to 
the Creature , is the good pleafure of the will of the Creator *. Why is 
Ifraell planted b ? why arethe great my fteries of God hidden from the wife, 
and reuealed to Babes c i why hath the little Flocke a Kingdome d ? why 
hath God mercy on fome and not on others e . ? why hath lob riches, and 
why are they taken away f I why is Iudgement and righreoufneile in a fbr- 
lorne world that deferued nothing §? why is Iuda as Potters clay h rwhyis 
the world faued by preaching i i why are fome predeftinateto be adopted Y i 
why is the Myfterie of Gods will opened now and not before 1 ? To conclude, 
why is all fulneffe in the Head, or any grace in the Members, but onely, be- 
ca u fe it pleafed him I 

The vfeof this is : flrft, to teach vs to doe likewife , that is , to doe good 
without refpect of defert jit is RoyaII,yea,itisDiuine : Secondly, it fhould 
teach vs, if we would get any grace or bleffing from God, to examine our 
fclues, whether wee be in his fauour, and to labour in all things fo toferue 
him,Mtople*febim. Thirdly, to fubiec"r our Reafons and Affections to 
Gods Will, though hee fhould fhewvs no other Reafon of his doings, but 
his Will: for wee muft alwaies know that things are alwaies iuft, becaufe 
hee willed them. Fourthly, in our troubles , and vnder crolfes, it fhould 
teach vspatience" 1 , and to labour to pacifie God, by Prayer and Humiliati- 
on, in theNameof Chrift, and to acknowledge the foueraigntie of God, 
referring our fclues to his pleafure for deliuerance n 3 not truftmg vpon the 


Vcrf. 19. That in bimftould all fulnejfe dwell 

mcanes °. Laftly, it may be a comfort that nothing can befall any Chriftian 
but what pleajeth God. 

Dotl. 1. Godiswellpleafedin pChri s t : Hce 1 loues him in6nitely • 
hee can bee content hee haue any thing, yea, all things : and therefore it 
fliould teach vs to flie to Chrift for helpe, and he Are him <i. And wee fliould 
neuer feeke nor acknowledge any other Mediator or Aduocate, feeing God 
is well pleafed in him. 

That tn him Jhould all fulnefe dwell.] Dotl, There is a fulnefle andabfolute 
compleatenelfe in Chrift. i . In refped of M embers ; fo the Church is the 
fnlme(feofChriJi r . 2. In refpect of the inhabitation ofthe Diuine Nature in 
the Humane \for the God-head dwelttn htm bodily f . 3.1n refped of Power $ fo 
allpower, and fulnelfe of authority watgiuen to him, ouer all things tn hcauen 
and earth t . Fourthly, in refpeiff of merit, for hereis great fulnetle, if we con- 
fider, either who merited, not man onely, but God^lfo .- or when hee me- 
rited, vi<,. from the very moment of Conception : or for whom, not for 
himfelfe, but for millions of others: or what hee merited, viz. remidion of 
all Sinnes, Graces of all kindes, Glory that will la ft for eucr. 5. In refped 
of Grace) there is a compleatnelfe ofGrace in Chrift, notonely in refpeft 
ofthegrace ofperfonall Vnion, or of Office, or of Adoration, but in re- 
fped of habituall graces, or gift?, and endowments of his foule. The laft is 
heere meant •, all fulnelfe of gifts dwell in him. 

The Vfcs follow. 

Firf\,Great is the my fiery ofgodlineffe ; God manifefled 'in the Flefh, iitftifiedin 
the Spirit. &c. u . Secondly, this is ioyfull newes to all Chrifts members $ for oj 
his fnlnts they renin: Grace for Grace. Thirdly ,this confutes PapicoHfts in the 
opinions of their head : hee cannot bee a Head, in whom there is not ful- 
nelfe to ferue the whole body : and therefore the Pope can bee no head of 
the whole Church, tartly, \ettherefi of Chrift bee riorum to our foules*. Hee 
hath the words of life, whither /hall wee ooefrom him ? Thus in generall. 

TlVs fulnelfe hath increafe of praile three wayes : 

1 It is all fulnejfe. 

2 ltis in him. 

3 It dwels in him. 

For the flrft : there is in Chrift all fulnelfe, both in refpeft of the number 
of Graces y, andinrefpeft ofthe meafure of them* : and therefore let the 
Chriftian reiojce in the Lord* • and in all wants ofthe foule, feeke to him by 
Prayer in Faith $ forfrom him, and our of his fulnelfe, maybeehad fVife- 
domc and Sanllification a , Counfell and Strength b , ley and Gladneffe c ; yea, a 
Chriftian ffiould bee couetous,feeing heereis enough to bee had ; and there- 
forefhould hbourtobefall of Knowltdge*, and ot ihefeareofGod e , and of 
good fruits f . This alfo reprooues the Iufticiaries, and Sandti-colifts,Pharifes 
and Saint-worfhippers. A fulnelfe is no whereto be had but in Chrift, and 
there is To much as neederh no fupply from Saints or Angels. It fhewes alfo, 
that thecommon Proteftant ferues an !do!l in Head of Chrift, in as much as 
hee gets in his relation to Chrift, no more Ioy, Grace, and Holinelfe. The 
trueChrift hath all fulnelfe, notonely in himfelfe, but by influence, for the 
gor^d,andaccordingto the ftate of his Members. 

For the fecond ; this fu'nelfeis in Chrift : and this hath mafter of great 
weight ; forthereby is impJyed the mifery of all vnrcgenerate men. There is 
no fulneire,compleatnetre, furr.cingfelicitie wherefoeuer, to bee had out of 
Chrift. And befides, the Emphafts imports great comfort to the true con- 
uert j for this fulnelfe is in Chrift. God doth notlooke to haue the mem- 
bers actually abfolute inthemfelues, it will feruerurne that all fulnelfebee 
m the head. And in as much as the perfetfl blilfe of a Chriftian is in his 



y *7 

pEfay 41.1. 

q Af4t.i7.f. 
i P«M.I7. 

Allfulnrffc it 
fiue relpcds. 
r Ef>hej.t.z i . 
( Col.z 9. 
t M*t.i8. 

u I Ttm. 3. 16. 

x ifiy 

y Efoii.z, 

2 lobn. h 34. 

J Cor. 1. jo. 
a 1 Cor. 1. so. 
b EfayXl.t. 
C Efayti.^. . 
J Efay 1 1 9 . 
e Prow.i0.iJ. 
f lames 3 ,17. 



on is our fi tft 
ftep to happi- 

And by htm to reconcile all things. Cha p. 


a ltr. jo. j. 

hrift, itiswellforhisfafety, againft the malice of Sathan, who now may 
bice theheek, but cannot touch the bead. And from hence we mutt learn c, 
if we would euerget, by participation and influence, any gracefrom Chrift, 
we mud by Faith and effeclualJ calling, get into Chrift. 

Thirdly, in that hee faith, this Fulnejfedwels in Chrtft; it notes the con- 
tinuance of it : the perfonall Vnion (hall neuer bee ditlblued, and there- 
fore the habitual! graces of Chrift, (hall neuer bee abolilhed. And thefe 
Graces had neede continue in him, for in him re lis the calling of the H Jeer, 
not yet gathered, and the perfeuerance of the Saints. 

TheRiuersmuftneedes beemptyifthefountaine be dry. This is com- 
fortable, wee may nowbefeech him to helpeour vnbeleefe, as well as the 
man in Gofpell. Wee may finde ioy and vicloryin Christ crucified, 
as well as Paul, his Grace will ftiil bee fufficient for vs. There dwells in 
him ftill fuinelfe of wifedome to keepe vs from errour ; fuinelfe of Grace, 
tokeepevsfrom Apoftacie : fuinelfe of Ioy, to keepe vs from Defpayre: 
fuinelfe of power to preferue vs againft all euill men and euill Angels : 
onely, rcfufe not knowledge, when hee offers the meanes : winclcenot when 
theSunne ftunes : Shut not the doare, when hee knockes : fight, when hee 
giues thee Weapons : andcaft not away thy confidence, and let no man take thy 

Hitherto of the plenitudein the Head. 

Verfe 2 o. And by him, to reconcile all things to himfelfe, and tofet at 
peace, through the blood of his Croffe, both the things on Earth, 
and the things tn Heatten. 

: theA- 

IN thefe words the Redeemer is defcribed as a Head by influence 
poftle fliewes vs, the good comes from Chrift, as our Mediator 
fumme of all is, that hee reconciles vs toGod. 

In this Verfe there are eight things to be noted. 

FirftjwA;, or the moouing caufe } and that is, Itpleafedhirru ; for that 
muff bee fupplyed out of the,former Verfe, as the Copulatiue (csfnd) (hew- 
eth. Secondly , by whonu , or the Inftrument •, By him.,. Thirdly, what, 
toreconcile. Fourthly , whom, in generall, *All things, Fiftlyi to whom, or 
to what end, viz. To himfelfe. Sixtly, the zfcdi>making peace, Seuenthly,the 
meanes of merit, By the blond of his Crojfe, Eightly, what in particular, viz., 
things on earth % and things in Hearten. 

The principallpoynt in the whole Verfe to beeobferued , is, that man 
hath then attayned the cheefe good, when his fouleis reconciled to God: 
this is the fumme of all that which Chrift hath procured for his Church. 
Bleffedare the people, whofe Cod a the Lord. Others may bee more rich then 
they, but none more happy jforheereby manisioyncd to thefountaineof 
all good, and not onely hathintereft in his fauour, but reapeth vnfpeake- 
able benefits by communion with his Attributes, Word, Workes,Holinen*e 
and Glory. Our reconciliation with God giues vs a title to a better happi- 
nefle then euer Adam had, it eftates vs in the polfeiTion of eternity ,and frees 
vsfrom immortall woe. 

All this Ihould encourage* with all care and conftancy to fceke Gods fa- 
uour, and forfake our finnes, that we may be reconciled, whatfoeuer it coft ; 
fparing no labour or teares, rill wee fe the face of God with hy a , This (hewes 
alfo, the wof nil eftareof fuch men as are left to themfelues, and haue this 
peace and reconciliation hid from their eves. And of all ludgcments, it 
(bould rood greeue v 10 be feparate from God. If to bee reconciled bee our 
grcateft happinefte, tomilfethe comforts of Godsprcfenceandloue, can- 

Verf. 2 o- And by him to reconcile all tlmgs 

not but be an extreame affliction, -And to this end, wee fhould befeech God 
to dehuer vs from a blinde or Irony heart, or a fleepy conference, or impure 
affections : for thefe, if they raigne in vs, hinder the vifion of God. 

And.~} This carrieth vs to it pleafed the Father , in the former Verfe. 
Whence wee may note that our reconciliation ftands with the euerlafting 
good pleafure of Gods will j and therefore it followes : i. That our recon- 
ciliation cannot bee hindered or altered: 2. That it arifeth fromnofudden 
motion in God, but is anciently decreed : 3. That wee are not reconciled 
for our merit j for it was decreed before we had done good or euill : 4. That 
the reafons of the rejection of fome, and the gathering of others in time, 
areiuft, though not alwayes expreft, becaufe there decree without 
Gods counfell : 5. Thatifeuerwee would haue thecomfort of our Ele- 
ction, wee mu ft make fure our Reconciliation 5 wee can neuer know Gods 
ccernall loue to vs , till wee finde the experience of his fauour in our R econ- 
ciliation : the Prifonerknowes not what fauour is in the Kings bread, till his 
Pardon comes. 

By htm.] Doll. Chrift is the inftrument of our Reconciliation : the 
firft Adam tooke God from vs , the fecond Adam reftored God to vs. 
Man would needes become God, and therefore loft God from vs ; God out 
ofhis loue becomes man, and reftores vs againe to God. The world isnow 
rcftored by thefame wifdomeit was firft made. 

Gods Image is reftorcd in vs, by him that is the eternall Image of the 
Father. The middle Perfoninthe Trinity is the Mediator betweene God 
and Man, the naturall Sonne makes menSonnes by Adoption : it is Chrift 
that both can and ought to reconcile vs. He could not doe it if hee were not 
God 5 he ought not to doe it if he were not man b . 

This Doctrine yeeldes vs matter of admiration of the loue of Chrift, if 
weconfiderwhat either hee was, or what wee were- The Lord in the forme 
of a Seruant i procures the faluation of the Seruant : hee that was the beginning 
of Godsworkft,rep3ikes him, thatatbeft, was thelaft of them. God defen- 
ded from heauen to earth,that man might afcend from earth to heauen:God 
is made the Sonne of man, that man might be made the Sonne of God : hee 
that was rich became poore, to make vs rich ; theimmortall became mor 
tall, tomaicevs immortall. Hee is a Phyfician tovs ficke, a Redeemer to 
vs fold, a Way tovs wandering, and Life to vs dead. Secondly, thisfhould 
teach vs in all hits to God,to feeke to Chrift the Sonne of God : it is he mud 
offer vp our Prayers, procure our Pardon, and make our Peace ; yea, it is 
hee and none other. Thirdly, wee (hould feeke the tefiimonj ofjefw^s well 
as his Ranfomc : if hee witneffe to our Reconciliation, wee neede neuer 
doubt of it : ifheegiue nowitnefle, wee can haue noalTurance. The Tejlt- 
mony of lefttt is giuen, partly by the Promifes of the Word, (hee putting 
fpirit and life into them for our particular comfort,) and partly by the wit- 
nelleofthc Spirit of Adoption, in the vnuttcrablc feelings and ioy of our 
hearts c . 

Reconcile.] The word imports a reftoring of one to Amitie, from which 
he was by his owne fault fallen. There is a threc-folde eftateofman : there 
isthceftatc, i.of/»*0tt»9$andheerethemanis at Amity with God, 2, of 
Corruption 5 and heere is mortall enmity betweene God and man : 3. of 
Grace ; and heere they are made friends, and the League renewed. Into 
the firft eftate wee came by Creation ; into the fecond by Propagation ; and 
into the third onely by Regeneration. The diftinct knowledge of this 
three-folde eftate of man, cleercs Gods Iuftice, from the blame of all thofe 
plagues , broke in vpon man-kinde, through corruption : and it fhould 
icarre wicked men out of their wretched condition, as they are by nature 



Our reconci- 
liation is foun- 
ded in Gods 
good pleafure. 

Chrift is the 
tneanes of our 

b iTim.i.f. 
I{om. j. 25. 
I Car.i.j. 

1 lahm.u 
i Cor, j. 11. 


c 1 Tim 1,6. 




Who are not 
reconciled to 
God in 


All things to bimfelfe. 




Why the 
Church is cal- 
led all things, 
c * Cor. $. i?. 



g Epbtf.4.6. 


feruants of corruption. And it greatly commends the mercy of God, that 
could Ioue vs when wee were enemies* 

In the performance ofthisworke of Reconciliation or Mediation, there 
are fix diftinct things done by Chrift : thefirft is Difcretton, ox Dijudication 
ofthecaufe . hee takes noticeof the (late andbulinelteof "the Church. Se- 
condly, hee doth report the Will of God, the Couenant and Conditions of 
agreement with God, to the Church. Thirdly, hee makes lntercellion for 
the offending party. Fourthly, heefatisfies and expiates forfinne. Fiftiy, 
hee applyes that Satisfaction. Sixtly, heeconferues the Elect in the (tare of 
Reconciliation. Difcretion and Relation belong to the Propheticall office: 
Interceflion and Satisfaction to the Preifthood ; Application and Confer* 
uationto hisRegall Office. Enquire then whether thou bee reconciled to 
God in Iefus Chrift. Iconfider it negatiuely 5 thou art not reconciled, if 
thou bee not enlightened andinfpired with the holy Gholfyo lead cheeinto 
alltruth. For if Chrift did reconcile thee, asaPropher, hee muft reach thee 
both by his Word and Spirit. Againe, thou art not reconciled, if thou haue 
not confecrated thy felfe to kill the hearts, thy finncs, infacrificc berore the 
Lord ; and by the Spirit of Interceftion, to powre cut thy foule in Gods 
fight. When Chrift reconciles as a Priett, he powres vpon man thefhirit of 
CompaJ/Ion and 'Deprecation d : Thou art not reconciled , if Chrilt beget 
theenot by the immortall feede, or rule thee not by the Scepter of his Word, 
orconferuethee not invprightnelfe, with refpect of all Gods Commande- 

AH things.] Thatis, the Church or Elect of God ; allthefaithfull. The 
Elect are called All things : 1. becaufeof their number, there is a world of 
them": t.Becaufe there is for their fakes a reconciliation with all the Crea- 
tures in gencrall j for corruption is taken from the whole, though not from 
euerypart: 3. Becaufe God doth not receiue their perfonsintofauour, but 
all thingsthat belong vntothem, thatmay concerne their felicitie : 4 Be- 
caufe whatfoeuer they haue, in heauen or earth, comes by vertue of this Re- 

TheVfeis: 1. to teach vs to take notice of the worlds vanitie : What is 
all the world, if Gods Children were out of it ? Norhing. The Elect are all 
things, worth all, better then all. Kingdornes and Scepters and all the glory 
of the earth, is nothing in Gods account. A nd all is now corrupt with hnne, 
God would haue it knowen, heeftandsnot bound to any in the world, or 
the whole world, butonely to the Elect. 2. It (hould teach vs to know no 
man after'the fltjh, thatis, not to refpect men for their Lands, apparrell, 
titles, parentage, &c. but for Grace f . 3. Wee (hould not much wonder at 
thee diforders are in the world : for were it not for the Elect, it would 
foone appeare, bytheruineofall, how little God cared for rebellious Re- 
probates. 4. It is a great comfort, no one of the Elect (hall periih -, for all 
things be reconciled. 5. It fhould teach vs to make much of them that feare 
theLord. Let them be in fteadofall things in our account. Laftly, feeing 
all things are reconciled, now let vs keepe the peace, euen the vnitie of the 
Spirit ; in the bond of Peace 5. 

To himfelfe.] Some reade, in him. There is difference betweenc/ir Chrift, 
by &$ 1 and inChrtfi. For 9 notcththe meritorious caufe : /», notcththe 
conjunction with the head : 2??,noteth theinftrumenr. 

Dott. We are reconciled in Chrift or vnto Chrift. This is truefoure waies. 
i. As hee is the per/on, by whom we are reconciled : 2. As his glory, is the 
end of our reconciliation. 3. As his glory and holinefle, is the patterne af- 
ter which our happineffe and holinelfe is proportioned. 4. In refpect of his 
loue, prouidence, cuftody and protection, vnto the which wee are receiued. 


Verf. 20. 

Making (peac^,. 

The Vfe of all may bee to teach vs : 1, To take heedeof oppofing, dif- 
gracing,orperfecutingof/uch,asare reconciled to God } for, nee that tou- 
cheth them, toucheth the apple ofChrifts eye. Note hee faith, tobimfelfe, 
1. In the vfe of all things, tocarrieourfeluesfo, asweeprouide togiueac- 
counr, and giuethe things to God which are Gods, and as good Stewards 
difpofc all things in that time, and according to thofe rules, Chrifthath ap- 
pointed. 3. Seeing wee are now brought io neere vnto God, wee fhould 
humble our felues towalke before him in all reuerence andfeare; And to 
this end, wee fhould labour forpurity ef heart, that wee might fee God h .• 
Yea , wee fhould hate all fpirituall pollutions , and bee zaalom in all good 
worlds. And feeingGodhath chofen vs tobimfelfe, wee fhould jet vp the 
Lord, to bee our God, toferuebirn with our whole heart, andhauerefpetl to all 
his Commmdements \ And to this end wee fhould labour for fpeciall fince- 
ritie in the profeffion of Religion : an ordinary care will not ferue theturne : 
if wee will liue with the multitude, wee may penfli with the multitude k . But 
let vs cleaue to the Lord with a perpetual! Couenant, and refolue to receiue him 
at oar guide vnto the death '. 

Set at peace.] The effect: of our reconciliation is peace. Concerning this 
peace, I propound fiue things. 

1. Who made it: no other can fetapeace among the Creatures, buthee 
that reconciles men to the Crcatour : he is the Prince of peace m j the chafiics. 
ment e four peace was vpon him n ;Hets our peace °. 

2. With whom the faithfull are at peace : they are at peace, firft, with 
themfelues 5 PeacerrJes their hearts?. Secondly,with good Angels % Third- 
ly, with the feede of iAbraham % the Icwes ; the partition wall is broken downe* . 
Fourthly, with Gods Ordinances,God creating peace,or els the Word would 
alwayes bee goring and fmiting with the ftroakes of warre, and words of 
vengeance^. Fifthywith the godly :> Sixtly, with all Creatures". Onely 
there can be no peace: firft, with the Powers andTrincipalities ; for after the 
two ftrong men haue fought, there is no more peace x <; fecondly, with the 
World, the World hath hated the Matter, and therefore the fer»ams may 
not lookefor better entertainment y. 

3. The effects of this peace, which are principally two: fir ft, thereftitu- 
tion of foueraignty and dominion ouer the Creatures : fecondly ,the fafety of 
theChriftianin alleftates $ for from this peace flowes great fecuritie and 
protection, euen to the pooreft Chriftian, either from, or in dangers x . 

4. That wee may attaine the fenfe of this peace, wee mu ft bee reconciled 
to God a : we muft be fincere worfliippers b : we muft keep' vs in our wayes c .- 
weemuftgetameekeand quiet fpirit d : wee muft in nothingbee carefull, but 
in all things fhstv our rcquejis vnto God' 1 : wee muft loue God and fhew it by the 
loue of the knowledge of his Name f . 

Vfes. Firft,Gods Children fhould know this priuiledge for themfelues, 
it will be a preferuation againft finne. 2. Hence wee may gather the miferie 
ofallcarnall perfons that are not reconciled to God. They want the pote- 
dion of A ngels, they are vnder the gouernment of the God of this world j the 
Creatures are armed againft them, they are flript oftheroyall priuiledges 
arifing from the communion with Saints 5 yea, God fights againft them, in , 
and by themfelues, asbyterroursofconfcicnce, and by vnquier affections 
andpaflions, giuingthemoucrto an vnrucly heart. What areEnuy, Ma. 
lice, Luft and Rage, but fo many weapons to fight againft thefoule I Yea, 
God fights againft the finner,by the deadnefle of his heart, which both affa- 
mifheththc foulein fpirituall things, and takes away the contentment of 
outward things. 

'By the bhud.\ Heere he notes how wee are reconciled, viz. by the bloud 

of I 



h Mich6.i. 
Heb n.iy. 
I Sam. 6. 10. 


k 2 Cbro.i 5 .?. 


Vfal.49, ylt. 

I Who made 


m t-fpyg.7. 

n Efay jj. 


1 W"h whom 
they areat 

p Col. j.i j. 

r Efay 
f Efay 11,4. 

t Efay u. 6. 7 . 
u lob j. 
X Ef>hef.6.\l. 
y lobn 15.8. 
j The efFeds 
ofth is peace. 
z lob j. 1 j &c. 
4. What we 
mufldo toat- 
taine the fenfe 
of this peace. 
b Hof.z.17, 
d Tfal. J7.12. 
e ■phil.l+j. 

g Heb. 11.24. 
h 1T>«: 1:19. 
i He*.ij.lo. 

k Heb: 1 j: 11. 
The fruits & 
Chrifts blood 

1 1 Tet:uz, 

m Lt*kfxz:zo 
n /^>m:j.-2j. 

Epht f. 117 • 
p ^(.'9:14. 
<«r 10:4. 
q H«i. 11:18. 
r Htt: 11:24. 
f Hei.l3.lO. 
t l^»f/, I i:l I. 
U Rent!: 19 23. 

0- IO.-:0. 

y Mat:iy.$o: 

How many 
wayes men 
finne again ft 
Chrifts blond. 

2 Kpm:y.*o: 
24: 2J. 

*Heb:io:%6 if 
a 1 Per: i.- 14. 
b 1 £»r:il. 

c JToA: 1.-1 j. 
d }{tt» 

c Hti.-12.-24. 

f Hc{/:' 1 1. 2.4. 

h Hti.- 1 j.* »o. 




Chrifts crofle. 

of Chrift,this is that bloud o£jprinckltngS t the blond of the immaculate Lamp 1 , 
the bloud »f the euerlaftmg Covenant ', Chrifts owtte bloud k . 

Many are the fruits and effects of the bloud of Chrtft : 1, Weareelecled 
through it ' : 2. It ratifies the Couenant of God m : 3. It is that Reconci- 
liation, iuftifying vs from our former finnes n : 4. It ioynes lew and Gentile 
together in one Citis ; yea, in one houfe ° : 5. It purgeth the Conscience 
from dead worked: 6. It tu tries away wrath, and iaues vs from the de- 
ftroying Angell 1 : 7. It makes Interceflion for finnes after Calling r : 8. It 
makes perfect in all good workes f : 9. By it theFaithfull ouercome the 
Dragon c ,and Antichrift u : Laftly,itopens theHoly of Holies, andgiues 
vs an entrance into heauen x . 

The Vfc is: firft, to teach vs, to take heedeof finning again (It he bloud 
of Chrift $ for, if it be thus precious, itmuftneedes difFufe a horrible finne- 
guiltinelTc, vponfuch as tranfgreire againft it. \l*s4bdt bloud, wronged, 
cryed ib fearefully ; and the bloud otZtcbarias, what Hull the bloud of 
Chrifts doe y ? And men finne againft Chrifts bloud: 1. By refilling the 
meancs of application of Chrift crucified : z. By prophane Swearing and 
Curfing: 3. Byafcribing remifilon of finnes to rheworkes of the Law*: 
4. By committing the finne againft the holy Ghoft * : 5. By returning to the 
lulls of our former ignorance a : 6. By prophane and vnworthy receiuing 
of the Sacraments b : And in the Sacraments men offend againft the bloud 
of Chrift : Firft, when they come to it with an opinion of reall prefence, 
either by Tranfubftanriation or Confubftantiation 5 for thereby they deny 
the truth of rhe bloud of Cbrift byconfequent, and open a gap to the ado 
ration of Chrift, in, or before, Bread or Wine. Secondly, when men vie 
the Sacrament* but as bare fignes, not decerning Spiritually the prefence of 
the Bloud and Body of the Lord. 1 hirdly, when men come thither vn- 
b'dden. being not called, nor within the compare of the Couenant by con- 
ucrlion. Fourthly, when men cometoeate this Lambe, but without the 
fowre hearbesof godly Sorrow for their finnes,and Repentance. Fiftly,fuch 
as come without Faith (by which they lay holdeon Chrift,) and Loue (by 
which they arc ioyned to Chriftians.) 

Thus of the firft Vfe. 

Secondly, the confiderationofthedignitie of Chrifts bloud Ihould teach 
Chi iftians to efteeme their new birth. It is better to bee borne of the blond of 
Chrift : , then of all the £/tfW/0/»><r* c : feeing by his bloud wee haste the atone- 
ment , wee fhould reioyce in God a : and comfort our felues in this great prc- 
rogatiue, that our many finnesand infirmities are done away in the Inter- 
ceflion of Chrift, hit Blood (peaking better things then the Bloud of Abel*. 

Thirdly, wee (hould neuer bee much perplexed for the ordinary troubles 
befall vs ; for if wee looke vpon the Authour andfinijherofour Frith, hee endu- 
redthejbame and contradiction offinners,jea, andfhed his bloud too : whereas we 
haue not yet reftfledvnto bloud f . 

Fourthly, it Ihould enflamevs to a defireof allpoflible, both Thanke- 
fulnellc, giuing glory to him that fied his bloud for vsZ : and Obedience, ftri- 
uingto walk worthy of the efTufion and application of i uch precious bloud h , 
ftriuing after perfection in all well-doing. 

Of his Crojfe } It was needfull our Sauiour Ihould be vpon the Crofte that 
fo hee might bee the accomplilhment of what was Signified by the Heaue 
Offering and the Brazen Serpent, andthat fohee might bearethe Special] 
curfeof the Law for vs : of all deathes, the death on the tree, beeingbya 
Spcciall Law of God made accurfed. 

The consideration of this, that Chrift fufFered on the CrofTe,fhould teach 
vsboth Humiliation and humility: we fhould bee pricked in our hearts, to 


Ver. 2o. 

Things on Earth and things in Htauen. 

thinke of it that out finnes caufcd him fotobee pierced*: and weefhould 
put on all humbleneffevf mtnde , when wee fee him chat was equal! to God, a- 
baftnghimklfetor vs, in tbeforme of aSermnt , to dyeonatree k : yea, the 
more bafenclfe bee fuffered , the more wee (hould glory and reioyce in 
his iuffcrings: nothing ftiould glad our hearts more then Christ, and 
him crucified. 

Further, Chrift dyed on the Crolfe > to breake downe the partition trail , and 
teflay Hatred™ : And fliall Enmitie and Difcord Hue , when Chrift is dead ? 
Shall heebenayled, and (hall not our vile affedions bee nayled downe with 
him i Befides, it fliould bee our care to fee to it, that the Croffie ofCnKisr 
he not made of none efetl a i which is , when by Faith it is not applied, when 
theDodrineof Chrift is not gods power in our foules ; when our Fle/b u 
not crucified with the Lufts oftt ° .- and when wee take not vp'our Crojfe to fol- 
low Chrtfl?: And laftly , when wee are (o bewitched that wee cannot vim 
the truth. 

By him. ] This is repeated in the. OrigrmS ( though the Tranflation exprefle 
it not ) for foure Reafons : firft to (hew how hardly men are drawn'to afcribt 
from their hearts, their happinefte vnto Chrift. Secondly, to (hew the ne- 
ceflitieof it:Itisnotpo(Tibleto be faued, but by the imputed right eou'f 
nelfeof Chiist. Thirdly, to (hew that all things in Chrifts action and 
Paflion , were meritorious , leaft men (hould fuperftitioufly dote or dreame 
vponhisBIoud, orthewordof theCrolfe, orthefigne of it, orthelike. 
There is no merit in Bloud, but as it was in him. Fourthly, to conclude 
the worfhippe of Angels , which abufe beganne then to grow among 
the Coloffians. 

Both thethings vpon earth. ] This All things, by a diftribution , is againe re- 
peated, to medicine the doubtfulnefle of Gods Children, which queftion 
it, whether Chrifts merits extend vnto them ; as alfo to inflame vs to an ad- 
miration of the venue of his death, by confideringhoyC farrc it extends. 

On Earth.] Note here two thing*. F:rft, rhat eternal! life is begunnein 
this life : wee fliould neuer fee Gods face in Heauen > jf vyee tafte not or hi; 
fauour on Earth. And if this muft be begun on earth, why'doe men deferre 
lb great a worke as their reconciliation, as if it belong to heauen rather then 
to be done on earth ; yea, this taxeth the flownelle of heart, and difcontent- 
mentof Gods Children, This knowledge, ioy, affedion, &c is the fame 
thou muft haue in heauen. And wee (hould Iearne hence, tojiueonearth, 
like the Citizens or Heauen, Citizens will not liue fo rudely as the Country 
Swaines, much more oddes ought there to be betweene Saracens and Haga- 
rent, if I may (ofay *much difference betweene them that dwell in Siom, 
and thoie that haue no portion but in S i n a y. Gods Children are the 
Sonnet of the Free woman , and Citizens ; wicked men are the Children of 
the Bond-woman, and Forrxtners, and granger's from the Ctmmon-wealth of 

Secon dly , where hec faith, -vpon the Earth, and yet in Heauen, I might note 
the vncertainetieofour abode on earth : wee haue nothing topoltellebut 
the outfide of the earth, which is ready to (hake vs offdaily. 

Atlthinat in Heauen. ] For the meaning of thefe words , wee know , that 
there ate in Heauen ., both Angels and Saints. And it may bee quertioned 
whether Angels be reconciled in Chrift or no. Though Angels finned not, 
yet Angels haue gain'd by Chrift a moreperfecT: adhering to God, and cfta- 
blifliing in their (landing, encreafe of knowledge , and of Ioy r ; yea , the 
Angels are reconciled by Chrift thus, that is, they are made friends with 
vs,withwhom they were at enmitie : yet I thinke this is not meanthere,but 
the Saints onely are intended, becaufe it fetmes.heentreatcth here of Chrift, 

N not 



kVbil.i.S &c. 

lG«l.6. 14. 

mEphef.t. \6. 

n t Cor.1.18. 

o Ca 1 . j. 1 j. 
p Math, io.j 8 

"v/j/w 1 clea- 
red toi Oiuc 

Whether An- 
gels be recon- 
ciled in Chrift 
or no. 

tlitk* if. to. 


Six thing* ob- 
ferued from 
the coherence 

x Com. 11. 

And you bath be alfo reconciled. 



not onely as head ( for (b hee is head of Angells ) but as Mediator betwecne 
parties fallen out. Whence wee may note two things : firft, that the very 
Saints now in heauen, once needed the merits of Chrift ; none come there 
but were firft reconciled, which may be a comfort to the afflicted fpiritsof 
mourning and drooping Chriftians, if they confider that the greateft Saints 
did neede remiflion of (ins as well as they. And befides, it pounds to pieces 
merit of workes, inafmuch as thefe Saints came not into heauen , but by the 
merits of Chrift. Secondly , wee may learne that Chiift merited not onely 
our perfons, but our grace and glory. 

Vcrfe 1 1 . Andy opt hath hte now alfo reconciled, that were in times pafl 
flrangers, and enemies ^ecaufeyonr mmdes werefet in euM works. 

Hitherto of the defcription ofrhe Redeemer , as hee (lands in relation to 
the whole Church: In thefe two Verfes hee is defcribed by relation, 
in particular, to the Church of the Coloflians. In this defcription confider 
twothings : Firft, the miferie the Coloffians were in, without Chrift : Se- 
condly, the remedie in Chrift. Their miferie is both propounded and ex- 
pounded : It is propounded to ftand in two things: viz. Alienation and 
enmitte: his expounded in two things -,viz. that they were thusmiferablej 
firft, in their Mmdes $ fecondly, in their Workes : the remedie followes in 
the next Vcrfe. 

Before I come to confider of their miferie , there are certaine wordes of 
Coherence to be weighed, viz. tsfndjou hath hee now alfo reconciled: where 
obferue firft, the word of Connexion, And : fecondly , the benefit repeated, 
reconciled: Thirdly, theperfon whom,/**: Fourthly, the time when , hath 
now : Fiftly, the perfon who, Hee, 

From the generall confideration of the matter contained in this Verfeand 
thenext, with the Coherence, fix'things may be obferued. 

Firft, that C h r i s t is a true Head, to euery particular Church. 

Secondly, that then is any people happy , and not before, w hen the Go- 
(pell gathers their foules to God. 

Thirdly, they cannot be miferable, that ceafe to be firangers and enemies 
to God, whatfoeuer their outward cftate be. 

Fourthly, Doctrine muft be applied. For the humiliation of Gods Ser- 
uants, fo to Dauid. For the conuincing of the wicked , fo to Ahab. For the 
triall and detection of the temporary Faith, fo to Herod. For the hardening 
of the reprobates, and their reiedion, and cutting downe by the Sword of 
Gods feruants , and for the fpeciall confolations and directions of Gods 
Seruants, And therefore Minifters mould imploy themfelues in application, 
and to that end (hould ftudy for power of matter , as well as forme of 
words, and turne themfelues into all formes, requefting, befeeching, re- 
proouing, &c. with all diligence and finceritie. The People alfo muft 
know that their profiting lies in application : and to this end, they (hould at- 
tend , meditate, repeate, pray, ftriueagainrtSecuritie and Obieclions, kee- 
ping aliue the fparkes that are kindled in their foules. When a man can 
confeionably apply the Word, it ftiewes, hee trucly hates (inne, and is a true 

Fiftly , men may know particularly, they are reconciled ; which both 
checkesSccuritie, in not labouring for this knowledge ; and confutes Pa* 
pifts, and drowfie Prpteftants, that fay it is prefumption to thinke fo. 

Sixtly, Experience giues fure teftimonie to the Doctrine of theGofpell : 
then wee know profitably , when wee know the doctrine in our owne 
cafe, as the Coloffians here their Reconciliation. Wee neede not wonder 


Ver. 2i. 

Andyou. alfo hath bee reconciled. 

then , if wee fee that the mod powerfull parts of praclicalJ Diuinitiehaue 
little or no teftimonie, or if it bee, it is darke and feldomc, from the moll 
men 5 yea, from many Church-men. The caufe is , they neuer had expe- 
rience themlelues- Andwefhouldlearne to efteeme their Judgement moft, 
that doe draw Religion mod into praclifc ; for Cjod willfbevo the humble 
hU way. 

tyinijou. ] In the gathering of Soules , God workcs beyond defert, and 
many times beyond probabilities. If we refpecl the men, they were Gentiles, 
hardened by hundreds of yeeres, incuftome of llnncs : if wee refpedthe 
meanes, it is Epaphras y none of the grcateftof the Apoftles. Which (hould 
teach vs to Hue by Faith, and vfe Gods ordinance with confidence : As in the 
bufinefteof conuerfion, fo in matter of preferuation , knowing thatGodis 
not tyed to defert or meanes. 

lAljo, ] Dott. The Church and Kingdome of Chrirt is in this world ftill 
in progrelfe ; Chrift hath not done, when bee hath conquered 'Rome fpiritu- 
ally, that had conquered the world before corporally , but here h a frefri in- 
creafe and a new j Toualfo. And thus it will be Hill , till the end of the world : 
and therefore wee (hould euery one doe what wee can to helpe forward 
the Kingdome of God, and the adding of fuch foules as yet belongtothe 
vocation of Chrift. And this wee may doe, both by furthering the Gofpell 
preached, and by feeking a holy feede 5 getting within the Couenant our 
(elues, and by education, labouring to amend what by propagation we haue 
marred. Yea, theconfideration hereof , (hould much encourage vs in the 
combate againft Sinne and the World : for in the warre, Souldiers vfeto ga- 
ther fpirit and valour vponthe tidings of new fupplies. 

New. ] M en are not reconciled till redemption bee applied : Chrift dyed 
before, but they were not reconciled till now : It is notfafeformento reft 
in the Hiftoricall beliefe of Cbrifts death : either karne to die to finnc, 
to crucifie thy flem , and to take vp thy Crotfe daily , or elfe forbearc 
to mention C h r 1 s t 5 for it is in vaine, thou haft no part as yet in 

Hath. ] Though San edification, while wee tarry in this world,be vnper- 
fecT, yet reconciliation is paftfofoone as a man is turned to God. Gods 
rich fauour may (land with the many wants and infirmities of man: but then 
we muft remember it is free and gracious : for if wee be perfectly reconciled 
and yet not perfe&iy fandified, thenitmuft needes follow , wee are not re- 
conciled from our owne workes. 

Hee. ] That is Chrift) which being againe mentioned, (hewes, i. that hee 
is God, feeing Reconciliation is heregiuen to him , which was before afcri- 
bed to the Father. 2. ftprouesthatintheoneelTence of God aremorePer- 
fons then one. 3 It proues that Chrift died willingly : hee is not onely the 
meanes but the vndertaker of our Reconciliation b : hee is not onely the Sa. 
crifice, but the Prieft alfo. 

Reconciled. ] The repetition or application of this word and worke to the 
Colojfians, (hewes thatthereis oneconftantway ,thatGod holds vnalterably 
with all his people. No fort of men can be happy, vntill they be reconciled: 
if men will not mindetheir peace, and fue out rheirpardon in Chrift , their 
hope will faile them ; there is no other way to be faued. 

Thus of the words of Coherence: There rcmaines both their miferie in 
this verfe, and the remedie of it in the next verfe. 

Strangers and Enemiesj^c] la generall wee may firftobferue, that it 
is profitable for men to know and meditate of their naturall miferie, 
though men be neuer fo vnwilling to it 5 yea , though they be already deli- 
uered from it. For the confideration hereof (hewes men the neede of a 

N 2 Sauiour, 




Good to 


V 1 1 ■ « n mi 

i 3 6 



wicked men 
are Grangers 
in flue rc- 
c Bfhef, ii. 

d Fphef.4.17. 
(Ephef. 1. 1, 
g G«». 8. 

ilob. j 1, j. 
The hurt of 
hiring thus 


k/oi. ; 1.5. 
l£f>/>ef. 4.17. 
m £^«/;.44 7. 
nH*i. 5.9. 

Sauiour, and as a Schoole-mafter names them vp to Chrift : it mollifies the 

Iftony hearts of men; it breedes watchfulncile ouer our nature, when wee 
knowitisfopoyfonedand corrupted : it makes vs companionate ouer o- 
thers in their diflrefie or infirmities : it fets an high price vpon fpirituall 
things, and makes vs account Gods fauour oar greateft ioy : it makes vs 
cleauetoGodinaperpetuall Couenant. To omit many other commodities 
that arife hereof) it reprouesthefeldom teaching and learning of the doctrine 
of mans naturall miferies. 

Strangers.] Vnregenerate men are (hangers in fiue refpecls: i. Inre- 
fpecl: of Heaucn, not onely pilgrimes here, but without promife of a better 
life, fo continuing. 2. Inrefpectof God, without God in the world. 3. In re- 
fped of Gods people, not fellow- Citizens , but Forrainers c . 4. In refped 
of the fpeciall prouidence of God, Strangers to the Common-wealth of Ifraell. 
5. In refpect of the Life of God d : And that if wee confider cither the rule 
of life, they account the Law afirang thing e ; or the fountaine of life, viz. Re- 
generation, They are deadinfinne f ; or the Obedience of holy life, Their ima- 
ginations are onely euill, continually S. 

Butif any askehow thin flrangenelTe comes ; the word in the originall 
feemes to note it j for it is eflranged^ which is more then Strangers j for it im- 
ports they were not fo created, but made (o. They were macte fo; 1. Ori- 
ginally, by the tranfgrefTion of the flrft man , from whence flowed the firft 
ftraneencirebetweeneGodandman ; man running from God, and God 
refufing to delight in the fonnes of men. 2. By their owne actuall finnes, 
which feparate betweene God and thenu h . Alienation is to the workers of 

Queft. But what hurt is it to carnall men to be thus eftranged i A»f. There 
is no laftie again ft dangers, where God is not to protect men : there is no 
comfort in affliction, where one can neither Jookc to God, nor the Saints, 
for fuccour and comfort. 

The God of this world doth rule effectually in all the Children of dis- 
obedience, they are in bondage to the world, they are in bondage to their 
owne flefh, euen to a paflionate, blinde, hard heart , and rebellious nature. 
They want the delightfull refreming of all the bleflmgs of God , his ordi- 
nances, graces or outward fauours: All glory is departed from Uien, when 
God is gone. Befides,obfiinaciem3y caft them into a reprobate fenfeand 
eternall death may fwallow them vp. 

That wee may bee deliuered from this ftrange eftatc of Separation, the 
bloud of Chrift muff bee applied, wee mud become new Creatures , our 
peace mud be preached, accede mu ft be had to God by prayer, weemuft 
be ioyned to Gods Children, we muft bee built vpon the foundation of the 
Prophets and Apoftles, and our foules muft become Temples for the holy 
Ghoft to dwell in : all this is fet downe in the fecond of the Ephefans from 
VerJ. 1 3 , to the end of the Chapter. 

And to this end we muft take heede of working iniquity k : of Ignorance h 
ofanvneircumcifedand an vnmortified Heart" 1 : of ftrange Doctrine : 
oftheftrange woman : of ftrange Fire, that is, Will-wor(hip : and of the 
Mannersof ftrange Children 5 for all thefe, by effects, will eftrange. 

Laftly,ifitbefogreatamiferieto be eftranged, woe be to them that lye 
inthismiferie,andregarditnot:theIcire fenfe the more danger j and moft 
faultieisthatfrovvardnefteinany, that profelTe to feare Gods Name, that 
voluntarily bring a' curfe vpon themfclues, by eftranging themfeluesfrom 
;he focicrie of the faithful!. But let all that know Gods merciein their recon- 
ciliation, rrioyce in their deliucrance from this miferic. 

Enemies. ] Vnregenerate men arc enemies both aftiucly and pafliucly :, 

Ver. 21. 

In the minde. 

A diucly, they are enemies to their ownefoules ; for hee that lottes iniquitie 
hates his ovmefoule : 2. to holinelfe of life , they hate to be reformed P ; 3 . to 
Gods ch\ldreD)foritiscertaine,theyJhallbebatedefa/lcarnafimen, for Chrifts 
names Jake 1 : 4. to the light, hee that dcth etiill bates the light r : 5. one to an- 
other,they are hatefull and hating one anot her f : 6. to God. Obiett. Sure no 
man hates God. Sol, Many men doe hate God,as appeareth by the threatning 
in rhefecond Commandement : and the Scripture elfe-where, notes fuch as 
in Gods account hate him 3 fuch are thefe : 1 . Such as withfiand the trmh^nd 
labour to turne men from the Faith, vdtls 13. 8, 2. Such as are friends to the 
World, lames 4. 4. 3.Thecarnallwifemenofthe world, whole wifedome 
is enmitie to God, 1<07». 8. 7. 4. All workers of iniquitie, Pfal. 37. 18.20. 
& 9-« 9- 5, All Scoffers , that reproach Gods Name , Truth, or People, 
Pfal. 74. 18. 22. 6. All that hare Gods Children, PfaL 83. 2.3. 
^129. 3.5. Mw15.18.23. 7. All thofe that refufe tofubiecttheirfoulesco 
the Scepter of Chi ill, and will not be ruled by his ordinances : Thefe are 
called his enemies,/^' 19.27. And among other, fuch are thofe loofe 
people tb.2t Hue vnder no fetled Miniftery. Laftly, all Epicures, rvhofe God is 
their belly, and minde onely earthly things^ andglory in their fhanie, Phil. 3 . 1 7. 1 8. 
Pafliuely, they are enemies to God, who hates them , Pfal. 5. 4. to Gods or- 
dinances, which fmice, and purfue, or threaten them,'?/*/. 45. 4. to all the 
Creatures,whoareinarmesagain(t the (Inner, till hee bee at peace with 
God : and in particular to the Saints, who hate the company and alTemblies 
of the wicked. Pfal. 26.4 

And all this fhewes the great mifery of wicked men : and how can they 
butbemiferable,thatareintheeftareof enmitie ? AH feueritie willbee ac- 
counted Iuftice, all their vertuous praifes but faire finnes : ftript they are 
of all the peculiar priuiledges of the Saints 5 and that which men would de- 
fire to doe their enemies , God will certainely, by an vnauoydableproui- 
dence doe to them. All the Creatures are againrt him : a wicked man i* , 
as hee that fhould alway goe vpon a Mine of Gunne powder : eytherby I 
forceor by ftratagem, the Creatures will furprife him. O that men would 
therefore labour to mortifieadiue hatred in themfelues, that the pafliue 
deftroythemnot 3andfeeketoChrift 5 inwhom onely this enmitie can bee 

Againe, this makes againrt merit j for what could wee merit that were ene- 
mies ? And letfuch as are deliuered, and haue felt the bitrernelle of this en- 
mitie, take heede of fecret finnes after Calling, vnrepentedof , lead GOD 
returncand vifitethem with the ftrokes of an Enemie*. 

In the minde. ] It greatly matters in the bufinelfe of mans happinelfe, how 
the mindes of men arc ordered: 1. Man makes it the fountaine of all his 
actions ; it is his priuie Counfellor : hee fpeakes full wirh his minde, hee 
obeyes his minde" .- it is the (hop, whence hee frames all hir engines againft 
GodandMan. s.TheDiucllefpeciallylabourstobe potfetfed ofthisforr, 
and to haue it in his cuftodie x . 3 . The godly man repenting, firfl: labours 
to be remtedin his minde y. 4. God efpecially tookes after mans minde,which 
appearesinthatheegaueaL.i»f0r^«wW< ,z , fettingas it were aGuardeto 
rule and appoint it: and the inward worfhip of God is here performed. We 
muft lone God rvtth all our minde *, and pray in minde a . God makes a fpeciall 
fearchsfrer mens mindes : it is his fpeciall glory to learch the heart, and 
minde of man b : and if God be enraged , the (trength of the battaile i? di- 
rected againft the minde, and his worft ftrokes light there : one of his lad 
curfcsis zreprobate minde. 

The consideration hereof may ferue for reproofeof the great carelefncffe 
that is in the moft,for the mind,and the inward man,and the purity thereof. 
_ N 3 Thought 

37 I 

Hnemies they 
arc both 
a&iuely and 
(\J0hn.1 j.8. 
r lohn. j. 21, 
•Amos, 5.10. 
Who haue 

t lob. 13.14. 
for. 3 o. l4 . 

uEfhef. 2.3, 

xi. Cor. 1 0.4. 

y Efhef.4.13, 
2 I\pm. 7. 

a 1. Cor. 1 4. 

b i.Chron. 18. 


In euiUf^orkes. 






jtnus $. 9. 

Thought is not free, as many fondly thinke ; hee will neuer truely repent 
for euill workes, that doth not fir ft care to repent for euiJI thoughts, and 
fuchlikecorruptionintheminde. There fhould man begin his repentance, 
where God begins the difcouery of our miferie. 

Andletvslearnetobemorewatchfull againftthe finnes of our mindes, 
andbemoregrieued for the drotfc and corruption wee finde there, and 
learne more to hate the finnes of the minde, fuch as are ignorance, di (Tra- 
ded feruice, falfe opinions, cmptinelle of holy meditations , euill, disho- 
nourable, impure, and vnchaft thoughts againlt God or man ; pride, malice, 
frowardnelfe, vanitic, Security, and vnbeliefe. 

Detl.i. There is in vnregenerate men a ffrange minding of finne, they 
imagine mifchiefe, they haue a fpirit offornicatien^profound to decline, decpely 
fet : they truft in their onv»e wayes } fo as many times,they regard neither Gods 
word, nor the rod, nor the threatnings of God, or rebukes of man 5 neither 
can they be ftirred with the foure laft things. This fliewes , as mans mifery, 
and death in finne, fo the wonderfull mercy of God , in forgiuing fuch fins : 
Itis a comfort, that finnes of fet knowledge may bee forgiuen. And hence 
may be gathered a difference betwecne the finnes of the regenerate , and the 
finnes of the vnregeneratejfor the godly finnenot with a full minde, they 
are not fet in euill jlinne rebels in them, but not raignes. Laftly, this may 
let vs fee how little caufe wee haue to frand vpon our mindes or rcafon, or 
naturall parts, in matters of Hope and Saluation. 

In euill tVorkes. ] If the dependance, and the words themfelues be duely 
confidered,wee may here gather flue things : Firft that the euill workes of 
the finner,caufetheflrangeneireand enmitieaforefaid Secondly,that a wic- 
ked man can like himfelfe well enough, though his very workes, and out- 
ward behauiour be euill : He can bltffe himfelfe in hie heart , when his iniquitie is 
femivtorthj to be hated*. Thirdly, that where the life is euill , the minde is 
euill j the heart cannot be good, where the workes are nought. Fourthly, 
that hee that allowes himfelfein one finne, will pollute himfelfe with many 
finnes. [ Wvj^j ] Fiftly, when God lookes vpon the workes of euill men, 
they are all euill : note a difference 5 if the earn all man looke vpon hisownc 
workes, they are all good; if a godly man looke vpon them , theyarepartly 
good and partly euill ; but if God looke vpon them, they are all nought, be- 
caufe his perfon is nought, his heart is nought , his end is nought , the man- 
ner is nought, Sec. 

Hitherto of their miferie, both as it is propounded and expounded. 

A QuefHon may be asked, how it comes to patfe , that men haue fb little 
fenfeof their miferie, and are fo loath to take notice of it i For anfwere here- 
unto wee mufl vnderftand , that this comes to paffe , becaufe the God of 
this world, hauingpotfeffion.blindes their eyes, and men doenot examine 
themfelues -before the Law of God And they are wiih-drawnebythede- 
ceitfulnefle of finne , which in particular they haue allowed themfelues in : 
neither doe men remember their latter ends, or the Judgement of God be- 
fore their death. Their eyes are not annointed with ejefalue 5 a number haue 
not the word to dircft them , and fome arc deceiued by falfe Teacher, 
which cr/ peace, peace y rvheretbere is ho peace. And the mod are deceiued wirh 
falfe opinions and conceits $ for eyther they thinke , that fuch like places as 
this, are true of Gentiles,andnotof them : whereas vnregenerate#r*f/is<» 
Ethiopia vntoGod: or they feare that this knowledge will make men melan- 
choly. Yea, fome are fofoolifli,they fay, this courfc driues men out of their 
wits: thus P**l is mad, and Chrifi hatbaDiueU : or they thinke, late Re- 
pentance will ferue the turne, and then they may haue time enough to 
confider. Thus of their miferie. 


Verf. 22. 

In that 'Body of bis Flejb. 

Verfe2 2. Jn that Body of hu Flefb, toprefent (ertnakf) yon holy, and 
vnblameable, and without fault in hs* fight. 

IN this Verfe the remedy of their miferie is fct downe : where obferue : firft, 
the Meanes : fecondly, the End. The Meanes is by that body of his flefb 
through death : the End is toprefent vs i &c. 

In that body of hu flefb, through death.2 Hcare are two things : i. theNature 
of Chrift: 2. the Sufferings of Chri ft. But firft in the gencrall, I obferue 
two Doctrines. 

Firft, there is no remedy for the finner, but the death of his Sauiouf .- 
howfoolilh mankindehath beene difiracted abo'utthe cure for their mife- 
rie, is lamentable to confider : y4drf»» gets Figge-leaues, andlfraelafoolifh 
Couer * . As for Death and Hell, men areatap®ynt,they hauc madeac^tie- 
nantmththem. Or tbey thinke they are helped of their mifery, if they can 
forget it : they can blefe their hearts, that they will not feeJe the fmart of 
any cwfes b • or they will make fatisfadion, the fonnes of their bodie (ball 
(erne for thefinnes of 'their foules* ; or etfctheTemple oft he Lord, their going 
toChurch mud makeGod amends d . Others couer all, wiih the garments 
of their owne ciuill righteoufnelfe : others put their truftin the wedge of 
gold ; and fay to it,thou art my confidence. But vnto vs,there is no name by which 
wecanbefafe, btttthenameofSejiuChrtJl. Heemuftrefcuevs, that firft crea- 
ted vs : hee makes vs partakers of loue, that was the Sonne of Gods loue: 
bee makes vs adopted fonnes, who himfelfe is Gods narurall Sonne 

Secondly, Itis profitable to bee much in the meditation of Chrifts fuffe- 
rings, that it might fincke into our minds, that we mud goe out of our felues 
for happinelfe ; and fuch meditations open away to godly forrow e . They 
tendtothemortification offinne, and they encline the heart of aChriftian 
to bee willing to fuffer with him: forheefuffered as the Matter, weearebut 
Seruants : hee fuffered for others finnes 5 wee deferue more then wee can 
differ by our owne finne. Hee fufFered all forts of croires,and infinite much 
wefuffcr butlight affliction. And the thought ofhislufTerings, may make 
vs willing to contemnc the world, feeing heereby wee difcerne that his king- 
domeis not of this world. Yea, wee owe vnto Chrift the remembrance of 
his fufferings. It is a fmal! thing he requires of vs, when he wils vs to thinke 
on him ofren, what he hath endured for vs. 

/» that bodyoffasflcfi ] Thcfe words note Chrifts Nature : yetweemuft 
confider which Nature : in Chrift there were two Natures in one perfon, 
perfonally vnited : hisdiuineandhumaneNature. His diuine Naturewas 
from Eternity, Immutable, Immortall, Impaftible. His humane Nature, 
was conceiued, and borne in time -, Mutable, Mortall, Pa(Tible ; one and the 
fame : without time begotten of the Father, the Sonne of God, without 
Mother ; ah dwtime borne of the Virgine, the Sonneof Man without Fa 
ther: Sonne to both, Maturalland Confubftantialf Thefe Natures are in one 
perfon, for, that God and M an might become cne in Couenant 5 one is be 
come God & man in perfon. Thefe Natures are perfonally vnited: this vnion 
is perfonall, but not of perfons 5 and it is a vnion of Natures, notnaturall. 

In thefe words the Apoftle fpeakes of the Nature alfumed,^/*. his Hu- 
mane Nature. And there are two things to bee noted in rhefe words- 
Firft, that hee faith, that body, not the body. Secondly, that hee faith not 
fimply, his body, but that body of his flefb. 

That body.] Heere hee poynts out a fpeciall excellency in the body of 
Chrift, aboue al! other bodies in Heauen and Earth : for his body was with- 
out finne, formed by the ouerfliadowing power of the holy Ghoft 5 fo is 
no mans elfe. 2. It is aftumed into perfonall vnion with the diuine Nature. 
_ 3-I' 


a Efty jo. 

b P/i/.j*.*. 

C Micb.6. 
d ler.j. 


The good 
that comes by 
meditating of 
Chrifts fuffe- 

Chrifts body 
mere excel- 
lent then all 
other bodies. 


Chrifts body 
not like ours 
mtwo things. 

In j. things 
it was like. 

In that Body ofhk Fkjh. 


Chrifts death 
differs from 
onrs,in three 

Chrifts death. 

3. It was hononred with fpeciall Prophefies, Types and Sacrifices. 

4. This body was offered vp as a full expiatory Sacrifice. 5. It is to be re- 
membred to the end of the word, in the Sacrament. 

BodyofbisfleJh.\ Tonotc, thatitwasa trueBody, likevntoours 3 and 
todiftinguifh it from his Sacramentall and Myfticall body. In two things 
Chrifts body was not like ours, and in three things it was like. It was not 
like : firft, in the manner of fubfifting : it was not independent, oraper- 
fon of itfelfe. z. In the vicious accidents of the fubftance of it, no finne, 
either could or ought to infeel it : Qould not ■ becaufe original! finne was 
rcftrainedbytheHolyGhoft : Ought not, becaufe in it a purgation for our 
finnes muft be made. In'three things it was like ours : firft, in fubftance,hee 
tooke our whole Nature 3 hec was the feed* of the Woman, oi^brahanu, of 
Dauid, the Sonne cfman, &c. Andhee tookethe parts of our Nature, both 
foule and body. a. In properties, and thus hee ailumcd both the proper- 
ties of the whole Nature, in that hee was finite, and create. And in the 
parts, asinthefoulchecaffumed, Vnderftanding, Will, Memory : and in 
the Body, Figure, Quantitie, and Circumfcription, cVc. 3. In infirmities, 
forheeaftumednot onelyour Nature, but the infirmities of Nature. But 
weemuft know that hee tooke the defeds, or infirmities, thay callmtferable: 
not thofe they call damnable* 

Thus of the Doctrine of his Nature : his Sufferings follow. 
Through death.] The death of Chrift doth reconcile vs, in as much as 
itratifiesthe couenant, aiidtakes away the guilt of the finnes of the formerTe- 
ftament, and the vertue of it eats downe the power of prefeut finnes, and de- 
ftroyesthe power of our naturall death. 

Chrifts death differs from the death of all the Elect, in three things. Firft, 
in that in death hee fuftained not his owne perfon, but dyes as our furety, 
andfo isafacrificefor finne. Secondly, hee was in death a whole burnt of- 
fering 3 for as hee dyed in body, fo his foule was an offering for finne, in as 
much as heefuftained the fence of the infinite wrath of God in his Agonies. 
Thirdly, in that hib death was the death of him that was the SonneofGod. 
Hitherto of the doctrine, of the Nature and furTerings of Chrift, the Vfcs 

Firftjfor Inftruction. The confideration of all this floould teach vs, 1 . to 
value reconciliation, with all thegracesthat flow from it, according to the 
worth of themeanesby which they are procured. If there were no other 
way to know the worth of Gods Fauour, Knowledge, Spirituall refreshings, 
and Graces, yetby theprice, pay d for thepurchaieof them, wee may dif- 
cernethey are worth more then all the world. 2. Is it not poflible for vs 
to hate finne, vpon the confideration of fo pregnant an example of the 
odioufneife of it, when the imputation of finne brought the Sonne of 
God on his knees, to his death. O the fault Lethargic^ that hath ouergrowen 
vs .' 3. That wee may haue the profit of the Incarnation, and Palfion of 
Christ, in his naturail body, wee muft bee carcfullto getinto hismy- 
fticallbody. 4. The Apoftle vfeth the Meditation of Chrifts humiliation 
to the dear h,as an argument to perfwadevs to Compaflion, Mercy,FelIow- 
Jhip in the Spirit 3 Vnitie, Humility, Clemency, andmceknelfeofminde, 

Secondly, wicked men may here fee what fmart they arc like to feele from 
the vnparti3ll iufticc ofGod. Doth hee not fpare the body, theflefh, the 
bloud, the life, of his owne Sonne, when hee became but a furety for finne ? 
How (hall vngodly men, euer enemies, andneuer fonnes, that themfelues 
haue committed finne, efcape, when the day of wrath ftiall come? 

Thirdly, godly men may hecre fee great rcafon of comfort, not onely by 


Verf. 22. Holy y^vnb!ameable t andT^'ttbQut fault. 

conlidering the great Ioue of Chrift, and the great benefits muftneeds flow 
from his death $ but if two things bee weighed: i. the honour done to 
our Nature, inthatin thehumanny ofChriUitisioynedtothediume Na- 
ture. This makes amends for that breach that is made by the damnation 
of millions, in our nature. 2. The great certainty of Gods couenant, of 
Grace and Mercy. For a mans couenant, if it be once confirmed,™ man abrogates 
it, oraddeth, ortakethfromit therefore, much more Gods Couenant (hall 
ftand vnchangeable, being ratified and confirmed by the death of Chrift. 


The end foliowes, in thefe words : To prefent you holy, and without (pot, 
andvnblameable in his fight. And in thefe words 3 is both the prGfenration,and 
the fanctificationofChriftians to be considered. 

To prefent you.] The original! word is very Significant, and diuerfly ac- 
cepted : it fignifies to reftore : fo Atts 9. 4 1 . to aflemble. Alls 2 .z 6. to make 
prefent : (o Alls 23. 23. to make ready, furnifh, purge, or make cleane, 
AEIszt,. 24. to make acceptable, 1 Cor.% 8. tomakemanifeft, iTtm.2.i$xo 
prouc euidently, Alls 24.1 3. to aSfift,and ftand too,Rom. 1 G.%. iTim.4. z 6. to 
offer by way oidedication,orgiftto God, 2 Cor 1 1.2. Luke 2. 22. Col. 1,1%. 

Jtis true that Chrift reftores vs, collects vs, brings vs into Gods pre- 
fence, clenfeth vs, makes vs acceptable, affifts, and defends vs, and mani- 
fests vs to be holy. But I take it principally in the laft fence, heeprefents vs 
by dedication to God. Thus Chrift fhall prefent vs wholly, both at the day 
of iudgement 3 , and in the day of death * when hee fhall deliuer the foule to 
God. Fhus alfo Chrift doth prefent vs in this life: 1. When by the preach- 
ing of iheGofpell, heefeuers and fegregates vs from the world, and brings 
vs into Gods houfhold. 2. In Iuftificanou, when clothing vs with his owne 
rigbteoufnelfe, heebecomes our I unification. 3. In new obedience : and 
thattwowayes : firft, when heeprefents our workes, coueredwith his in- 
tercession- vSecondly, when hee caufeth vs to prefent our felues to G o d, 
both by Prayer and confecration of our felues to Gods Seruice, and holines 
of life. It mud beeeuery mans care then to feeke his prefentation from 
Chrift, and to that end, by Couenant, Prayer, and practife, deuotehimfelfe 
to a fubiectiori, to all the ordinances of Chrift. 

Thus of Prefentation : Sanctification foliowes. 

Holy, vnblameable, andvnreproucable in his fight.] At the firft fight I fhould 
cncline to vnderftand thefe words,either of Iuftification,or our confummate 
holinelfeatthe day of iudgement ; but that thefway of Interpreters force 
meto expound themof Sanctification. Itis greatly tobeewaighed, that a 
man in this life {hould beherefaydtobeholy,vnblamcable, andvnreproue- 
able , or as the other Translation hath it, without fault in his fight. For 
rhe better concerning of it, wee mutt compare with thefe words , other 
Scripture, wherein is giuen vnto the godly, that they haue cleane hands, 
and a pure heart, Pfal. 2 4.4. that they are pure, Proa. 21.8. vpright in hearr, 
Pfal. 97. 1 1 .fanctified throughout, 1 The fa. 2 3. perfect,or vndefiled in their 
way, Pfal. 1 1 9.1. perfect, 2 Cor. 1 3. 1 1 . Phil.$ 1 $ Matth. 5.48. faultlelfe,/*^. 
24. withoutfpot, andblameleSTe, iTet. 3. 14. walking in allGodswayes, 
iic"wff.8.58.andthatthey keepe Gods couenant, Pft/.zs. 10 ©"78. 8. 10. 
$• 1 3 2. 2 2. Thus Noah is fayd to be perfect, (7 ?».($. 9 Ezekiah walked before 
God, wirha perfect hearr, E/a, 38. Dauids heart was perfect, 1 King.11.4. 
Zacharuih and Elizabeth were both righteous before God, and walking in 
all the commandements of the Lordblamelelfc, Luke 1.6. 

Thequcftion is, howthofe fayings Should bee true, and in what fence 
they are meant : And for the cleering of the doubt, the way is not fimply to 
•-eiect the propofitions,as impious, and vncrue,andhereticall, as fomeigno- 



Vhii.% 6. 7 . 

fybt. 1.17. 

a i\?«. 14. 10. 

How the 
words are to 
be vndeiftood 

1 King.8:6t. 


J Lulq 1.49. 
e ^^3.14. 

£ Lnkfi.yi. 
g jitls j. lit 

h J^ow.i.i. 

Foure things 
obfcrued a- 

Internall ho- 
feucn things 
in it 
i J<M 4. 

./ffl* I f .9. 

I Trou. 1 9.x. 

/4»J. 1. 4. 

II Hof.10.1. 
o lam. 4.8. 
p to/. 3.1. 

Holy, rvnblameable, and Vitbout fault. Clup. 1. 

rant and malicious perfons doe : but feeing they are the facred words of 
Scripture, toconfider what it is may bee attained, and what Gods requires of 
vs. Tothinke with the Papills, or Anabaptifis, that any mortallman can 
performe the obedience required in the morall Law,perfeclly ; fo as neuer to 
commit linne againft the Law, is a moft blafphemous, detcllable,aud curfed 
opinion, for there is no man that finnerh not : the bed of the Saints hauc had 
their thoufands of finne. But thofe places are to bee vnderflood of the 
righteouuieireof the Chriflian, ashee is confidered to beevnder the coue- 
nantofgrace,andtheGofpell, not of Legall perfection, butofanEuange- 
licall innocency and vprightneire. Not as their workesare inthemfelues, 
but comparatiuely, cither with the workes of wicked men, or as they are 
in their defire and endeauour, and as they areprefenced in the interceffion 
ofChrift, who couers the imperfections that cleaue to the workes of the 
faithful!. Sometimesthefaithfullarefaydtobeperfecl, that is, flrong men 
in C H k 1 s t j compared with the weake Chriflian 3 and Infant in grace : fo 
that wee fee what a Chriflian in this life may attaine veto ; the rigour ofthe 
Law being taken away, in the couenant of grace, and the imperfections of 
his workes, and frailty, being couered in Chrifts intccclfion. 

Holy.] This word Holy, is the generall ; and comprehends the other two. 
For hoiineire is either internall, and that is exprelfed by the word duMuov, 
vnblameable, or externall, and foitis exprell in the word afeptaTsf , vn- 
reproueable. Hoiineire is giuen to God, and fo f/^M/T; d ; tothefpirit of 
God, and fo ejfeftiuelj, becaufe it workes it in others ; to Chrill, as he deriues 
it by influence to his members* 5 To Angels, Mstth. 2 5. to Sacrifices, by 
way of type 5 to the Couenant of Go d, as it promifeth hoiineire to the 
faithfull f ; to the Prophets, as Teachers of holinelfe s j to the Scriptures, as 
the rule of hoiineire h ; to places, for the hoiineire of the fubieft : buthecre 
it is a glorious adiund, conferred vpon the faithfull by Chrift. 

Concerning hoiineire of heart, and life, in generall, there are heere foure 
things to be noted. 1. Theneceffitieofitjweecanneuerbereconciledor 
glorified without it, 7VM.12.13. 1. The difficultie of it , leife then the 
power of Chrift crucified, cannot make men lead a holy life. 3 . The me- 
ritorious caufe of it : hoiineire is merited by Chrill, as well as faluarion. 
4 Theorder : men mull firfl bee reconciled to God, before they can get 
holy grace, or lead a holy life. 

VnblavteabU.} ; Chriflian perfedion heth two things in it. Firfl, vpright- 
nelfe of heart, noted by this word. Secondly, vprightnelle of life, noted 
by the word following. Internall perfection or holinelle, mud hauc thefe 
things ink. Firft, the flaine of former finnes muftbee walhcdaway with 
the teares of repentance*. Secondly, the inward worlhip of God mull bee 
fet vp in theheart: fome impre/Iions men haueof an externall worlhip, but 
ofthe inward worlhip, men are naturally almofl wholly ignorant. God is 
inwardly worlhipped,by the conltant exercifc of grace from abouc, as Louc, 
Feare,Trufl,Delight,Delire,&c. 3. There mull bee in vs ana (furancc of 
Godsfauor k .4.Theremullbeafreedomefrompreuailingcuilsinthemind 
orafTedions;intheminde, as ignorance, wicked thoughts, errours 5 in the 
affedions, as impatiency > lull, feruile feare of men, malice J , &c. 5. Hypo- 
crifie mull not raigne, our defire mull bemore to be good,then to feem fo m . 

6. Our whole heart mull be fet vpon Gods whole Law, to haue refped vnto 
all Gods Commandements. God abhors a diuidtd heart n ,& a double heart 9 . 

7. The minde mull be fet vpon heauenly things, and conuerfe in heauen P. 
Where thefe things are happily attained vnto, there the heart is vpright, 
whatfoeuer defeds, or infirmities be in it : thefe things are different in Chri- 
rtians,in the degreesjfor there is an infancy ,andweaknelfe in fandification, 
as well as Faith. The 



Ifyee continue grounded. 

The lignes of an vpright heart are thefe : fird,it defires perfe<ftion ° : fe- 
condly,itwillnotceafeweiI-doingforcrolTes P : thirdly, itwillferue God? 
though alone 1 1 fourthly, it will notfbrkxw the eye, it is not lenfuall r .- fiftly, 
hreioycethin the loueor C hrist, aboueall things f : fixtly, It willfmite 
for le (Jer finnes, as Davids did, 2 Sam. 24. feuenth Jy ,it is condant K 

That we may attaine an vpright and vnblameable heart. Ingenerall wee 
mull get a new heart u , In particular, 1. we mud by mortification circumcife 
our hearts x : 2. we mull get Gods Law written in our hearts f: 3. wee mud 
feeke and loue purity of heart 1 : 4. wee mud keepe our hearts with all dili- 
gence a : laftly, we mud walke before God b . 

Motiues to inward holinetfe. Firft, weefhallneuer fee therighteoufneiTe 
of God imputed, till we be vpright in heart . Secondly, a pure heart is one 
ofthe cleered llgnesofa blelledman d . Thirdly, God fearcheth to finde 
what mens hearts are, as well as what their liuesare e . Fourthly, the eyes of 
the Lord behold all the earth, tofbevn h'anjclfefirongfvith all them that are of a per- . 
fe£l heart f . Fiftly, light is fowen for the righteous ,andioy for the vpright in harts. 
Laftly, the whole 125. Pfalmeencites heereunto. 

Vnreprooueable.] This word notes the externall vprightnetfe, or Chriftian 
perfection of life. Externall innocency mud haue in it diuers things. 1. we 
mud be free from the grolfe finnes ofeuery Commandemenr. 2. wee mud 
ceafefrom ourowne tvorkes h , keepe vsfrom our mckedneffe i : and not turne after 
the wayes of our or»ne heart k : that is, wee mud bee lure to ceafe from our par- 
ticular beloued finnes : 3. our families mud be well ordered, both for peace, 
labour, and pietie 1 : 4. weemud bee free from Idolatry m : from the cudo- 
maryfinncs ofthe tongue" : from the rajgne of hardnelTeof heart : from 
hading to bee rich 3 for hee that hafiethtoberich cannot be innocent, as the 
Prouerbe is. Ladly, wee mud hue our enemies, Matth, <$.vlt. That wee may 
attaine heereunto, wee mud walke in the way of good men, Pro*. 2. 20. wee 
mudfet Gods Lawes euer before rs,and let them be our warrant, 2 Sam. 22. 
2 3 . we mu ft not be deftitute of heauenly gifts, 1 Cor, 1 . 6. 8. 

In his fight J Thefe words may bee referred, either to our prefentation, or 
to our fanctincation. And whereas fome would thinke that they ouerthrow 
the former fence ofthe words, andprooue, that hee entreats heere of our 
holinelfein Gods (ight by iudification^hey are deceiued 5 for they may find 
thefewordsgiuento fandification, ordinarily in Scripture, as Luke 1.6,2, 
Heb.lj.2l.. 1 John 3.22. 

The words being referred to San&ification,importfourethings. 

Fird, that what we are, or doe, is in his prefence : forhe words vfed, Luke 
x.i&&i%.z6.A8s 10.33. 

Secondly, thatGod is a witnclfe of all wee doe: fothe words vfedjZ*^? 
8.47.2 Q/r,y,ii,Gal. 1.20. 

Thirdly, that God accepts of what is truely good, in any meafure, 
Luk? 1.7$. 

Fourthly; that God highly prizethall that is good in the good, Luke 1. 
2$. 2. Tm.2. 3 . ^ 5.4 . As the words there vfed ihew. 


Verfe 2 3 . Ifyee continue grounded, and ftabltpsed in the faith, and bee not 
mooned awayfromihe hope ofGatyefl, whereof yet haue heard . 


THe fecond part ofthe Epidle, viz,, the propofition of Doctrine hath 
beene handled hitherto, from the twelfth verfe vnto thefe words. In 
thefe words, and thofe that follow, to the end ofthe fecond Chapter, is con- 
tained the third part of the Epidle,' #1*.. matter of exhortation : wherein 
Jhea both perfwades and didwades/ The perfwafioo is contained in this 

„ verfe, 


vpright heart. 

Phil. 1. 
P fob i:j. 

q /»A 14:15- 
t lob 5 P7 # 


fPfal: 7 8: i7 . 

u £^-^ :i7 . 

y '"■•? 1:3 *• 

2 Vromtvtl. 
a Trqu:^:\7. 
b Gen: ij;i, 


d Mattb:$.6. 
e 2 Chro: 18:9. 
f 2 chro: 1 6 $, 
g Tf*l: 9.7: 10. 
nall holinefle 
h Hebl/pio. 
i 2 S«tn. Z2 23, 
k ff4.J7.-17. 

1 Tit: 1:6. j. 
m Dswr.-18.-3. 
n Jam.y.y. 

o 'Protr.iiiip, 

or the third - 
part of the 


onotthe Jo- 
&rin from the 


Htb: ii. 
jitti 159. 
i Tw»:j.iy f 
1 /»/;» $.-4. 

Why propou- 
nd wuh an//. 

Men will fall 
away : looke 
for it. 

What makes 

many fall 


a loh:6i jo. - 42 



10: ax. 

* T/w.'j.u: 

Hfi."} II." J. 

may fill away 
in l or vie rc- 
fpcfts. ' 

Jfyee continue gromided. 

Chap. 1. 

verfe, and the reft, vnto the eight verfe of the next Chapter . The diirwafion 
is from verfe 8. of Chapter z. to the end of the Chapter. 

In the perfwauon, the Apoftle exhorts them to perfeuerance, both in 
Faith and Hope : where is to bee obferued : 1. the matter to which nee ex- 
horts, in the beginning of this verfe, and thercafon to enforce, the exhorta- 
tion, in all the verfes following. The matter to which heexhortsis two-fold: 
firft, to perfeuerance in Faith, in thefe words, if yec continue grounded and fla- 
blijhed in the f tuth : fecondly,to perfeuerance in hope, in the next words : and 
be not moouedfrom the hope oft he (jofpell t whereof jee haue heard. From the co- 
herence & generall words of the Exhortation, we mull obferue, that Gods 
children after they haue gotten true grace, and are comforted in their recon- 
ciliation, muft looke to their Faith and Hope. It is not enough once to get 
Fairh and Hope, but afterthey are concerned in vs, they mult be daily loo- 
ked to : for the iufl muft lute by his faith : It muft be to him according to his faith) 
not according to his friends, money, labour, meanes, &c By faith he muft 
draw vertue out of all Gods ordinances : by faith heemuft purge his heart of 
his daily fins : by Faith and Hope, bewalkeswith God,andouer comes the world. 
This may greatly reprooue mans carelefneife 5 men looke to their Grounds, 
Cattell, Shops, &c. but who lookes to their Faith and Hope ? 

Ifyoit continue grounded and (iabltfhedin the fatth.] Heere are two things : 
firft, the manner of the propounding of the exhortation, viz.. with an If: 
fecondly, the exhortation it felfe: where note; 1. the dutie, continue: 2. the 
manner of the duty, grounded andftablijhed : 3 . the obiecl, in Faith, 

lf.\ The Apoftie propounds this Exhortation with an If, becaufe hee 
fpeaketh to a mixt multitude, among whom were many that would not 
continue j and thereby fliew they were not truely reconciled. Yea, it was 
needefullthat the godly amor gft them, fbouldhaueit thus doubtfully fet 
downe, that fo they might be more caretull to fettle and eftablifti themfelues 
in the Faith, that tbey might hold out in it. 

As this (If) lookes vpon the wicked, itfhewes, that fn places where the 
Gofpell gathers foules to God,many that for a time were forward, and great- 
ly affeded, will afterwards fall away. And therefore Gods feruants, both 
Minifters and People, fhould looke for Apoftacy, and not bee ouermuch 
troubled when they fee any fall away. 

It is not amiffetoconnderby what meanes ormotiucs men are plucked 
away from the loue of the truth. Some fall away for bard fay ings*, fome can- 
not follow Cbrift long, becaufe of their carnall friends : others are corrup- 
ted with lewd company : others cannot bearethe-reproofes of their faults ; 
andif theybeereprooued, either they will lift Amos away from Bethet> or 
they get themfelues away from hearing Amos. Some heare this Stfleuerj 
■where fo illjpokfn of t that they will be better aduifed ere they fettle vpon fuch 
courfes. And the rather, becaufe they doe not fee the multitude fet out with 
them, or great men yeelde any countenance to fuch Uriel courfes. Others 
arefeduced by time-feruing flattering, falle, or corrupt teachers, who (labou- 
ring to hinder the efficacy of the doftrine of paincfull Minifters) hope to ac- 
complifli either the flopping oft heir mouthes, or, the increafe of their bonds, cr at 
left their difgrace -with the people^. Others are enfuared with the earthly things, 
and forfake the fincerity of the truth, to embrace this world with Demos. Ma- 
ny fall away for the Crotfe, and all arecatcht with the deceitfulnejfe o/fome 

Jguefl. But may the faithfull fall away and not continue ? Anfw. The 
faithful] may lofe, and fall from 1. fome degrees of innocency of life 
2. Some degrees of the working and efficacie of Gods Spirit. $ Some 
degrees of Communion withChrift. Their Communion may bclelfened, 




though their vnion can nor be ditfolued. 4. from Faith, of which he makes 
mention hecrc. And thus they may fall ; in refpecl oifenfe : in refpecr of 
(omc degree: in Tctpcft of fome atls of faith : in refpect of fome Dottrine 
of Faith:andlaftly,inrefpeclof thewr<t»wof thedodrine of Faith : But 
there are feauen things from which the Elect can neuer fall : firft , eternall 
life, hhn 1 o. 2 9. fecondly, confirming grace in fome meafure, Pfalm. 1 4. j. 
thirdly, remiflion of finnespaft, Efa\ 43. 25. Fourthly, the feed either of 
doctrine, or grace, 1 lohn 3. 9. Fiftly , the fpirit of fandification. Sixtly, 
the habite of Faith, Luke 22. 32. Seauenthly, vnion with Christ, 
lohmy 11. 23.26. 

Continue. ] Three things I propound concerning perfeuerance. Firft, 
fome rcafons to mouevs, to labour, to hold out, and continue. Secondly; 
rules to be obferued, that wee might continue. Thirdly, the helpes the fait h- 
full haue to further their perfeuerance. 

For the firft : Vnlefte we continue, wee fhall neuer haue the full truth of 
God, nor bemadefree by it: nor haucfound comfort, that wee aretheDif- 
ciples of Chrift c . Neither is any man jit for the ktngdome of God , that puts 
his hand to the plow, and lookes backe d . The branch cannot beare fruit, except it a- 
bideintheVine t . And, if they continue not withvs , it is beeattfe they were not of 
vs f . // had beene better ( for men) neuer to haue knowne the way ofrighteoujnes, 
then after they haue knowne itytoturnefrom the holy Commandements , dehuered 
vnto them. Tor if after they haue efcaped the pollutions ef the world , through the 
knowledge of le fits Chrifly they be againe entangled, and ouercome j the Utter end 
mil beworfethen the beginnings. Yea, the very children of God by backe- 
fliding,mayfallintoamiferable condition ; the powers of Hell may a fault 
them h . They may go to the graue with vnrccouerableafflidion : yea, they 
may lofe fome graces, without all restitution in this world : as theioy of their 
faluation, plerophorie, or full affurance, &c. 

Forthefecond : If thou wouldeft continue, thou muft obferue eight 
rules. Firft, thou muft get a continuing faith : get thee an infallible atfurance 
of Godsfauour, arifing from the wife Application of Gods promifes, and 
the fure witoefleof Gods fpirit '. vSecondly , thou muft at firft be throughly 
cleanled of all thy filthinelfe ; makingconfeience to repent of all finne , and 
hzutrefpeB to all Gads Commandements. And thou muft bee furethougeta 
new heart •. for the old heart is deceitfull, and will not hold out in any thing 
thatisgood k . Thirdly, thou muft continue to vfe the meanes of preferua- 
tion:ihou muft ftillheare,pray, read, conferre, meditate, andreceiuethe 
Sacraments; for the fpirituall life is preferued by meanes, as well as the na- 
tural!. Fourthly, thou muft ioyne thy felfe to fuch as fcare God, in the foci- 
erie and fellowfkip of the Gefpell, The affect ioffc i and defiresof many, are 
blafted,and foone vanifh, like a morning cloudy for want of communion with 
fuchas arc abletodired, comfort, admonifh, or encourage them 1 . Fiftly, 
thou muft fee to it, that thou get knowledge, as well as afTeclion m ; and 
affedionaswellas knowledge". Sixtly, thou muft fo receiue thetruthof 
thedodrineof Chrift, as thou bealfo ready and willing, roconfefteiti and 
proferfe it, amidft the different opinions, and humours of men °. Seuenth- 
ly, Thou rnuft be a fheepe ; meekc, tradable, profitable , fociable, innocent ; 
forboiftcrous , conceited , peruerfe , vntcachable natures will neuer hold 
long p. 

Laftly, thou muft be euer wary, and take heedeof ctolfe teachings , and 
the puffs of contrary dodrine: and withal], take heed of coldnelfe, in fol- 
lowing the truth, and of difcerd withfuch as fcare God. Many times per - 
fonall difcords worke through mens lingular corruptions, apoftacy from the 
truth once receiued % 

O The 

Quoad fenfum 
Qjioad gradum 
Quoad doftri- 
11 am. 

Quoad media 
Seauen things 
from which 
the Elect can 
neuer (all. 
VJal.94. 14. 

1 4 J-' 14? 

Motiues to 


d l.ulf 9.61. 
e lob. P5.4. 
fl lolmz.ig. 

h pyil.77.11. 

Eight rules 
lor Continu- 

i Joh.6:^o. 


I In: 3 1:19:40 
Fhil: 1:1:6. 

Tfti: 1 4 J. xo. 

O Math 16.16 

p I»hu 10. z8. 

q£f»#f: 4: 13. 





Helpes for 

tHeb: I z: I. 

& 10:24. 
I Tim: t: 1. 
f I Iohn j. 'j. 

tier: $1:4. 


y G*k $:iz. 
zEfbef. 1. 14. 
a £/>'«/". 3. 16, 
blCe* 1 : a. n. 
C John 14. 16. 
d Johm^. l$> 
efym.- 8.I.-V 
Zrfc/;: It. IX. 

How many 
wayes the 
Word furthers 

The fumme of all is • that, it" we get a iuftifying faith, and be once allured 
of Godsfauourjif wee at firft make a through reformation 5 if wee daily 
rtickc to, and wait vpon the meanes -, if wee conuerfe with Gods children j if 
we haue wife affections , that are warmed with pietie , and (hewed with dif- 
cretion ; if wee make a found profeflion of the finceritie of the truth 5 if we 
be mecke, and teachable, and follow the truth without coldnelle, or con- 
tention, wee (hall neuer fall, but continue m t-Mount Sion, that cannot bee 
moued. And out of all this wee may difcerne the caufcof the backe- Aiding 
of many, either they were decerned by a temporary faith ; or neglected the 
conftanc vfe of Gods ordinances , or were fleighthie in mortification j or 
they forfookethefellowfhipof the Saints ; or they were toft with contrary 
doftrinc} or they were people of vnruly affections j or were feducedbyfe- 
cret lufts. 

For the third i though it be a hard worke to continue , by reafon of the 
infirmities within vs, and the impediments from without vs ; yet a Christi- 
an hath great helpes to further him in perfeuerance : hee hath helpes, firft, 
from the Saint* , and is furthered by their example , by their exhortations, 
and by their prayers 1 : fecondly, from the immortall feede which is within 
them, which hath as great aptneire to grow as any feed in Nature : and is a 
feed that is fowen , for continuance, euenfor Eternitieit felfc r Thirdly, 
from the cafinelfe and grace of the Couenant , in which they (land in fa- 
uour with God. Andhereitwouldbeobferuedhow the words of the Co- 
uenant runne : for when God faith, He mil make hit euerlafling Covenant, hU 
promife it, that hee will not turne away fromthem t to doe them good : and his feare 
be will put in their htarts, that they /ball not depart from him 1 . And in another 
place he faith, hee will not onely clen/e them, but hee will gtue them anew 
heart , and take away the flony heart out of their bodies , and put his jpirit within 
them t and eauje them to walks m his fiat utes y and to doe them u . Fourthly , from 
thefpiritof God, which is in them , for the fpirit fets the foule at ltbertie x : 
and with £r4c« r ; fealethvp vnto the day of redemption*: 
flrengtheneth the inward man* : Jhewes the things giuen of God b .• is aperpe- 
tuall Comforter c : Leadeth into all truth d : frees from condemnation , and the 
rigour of the Law e ,Rom. 8. 1. 3. is life for righteeufnefje fake, verf. 10. morti- 
fies the deedes of theflefaverk 1 3. beareswstnefe that they are the children 
of God , verfe 16. is a fpirit of prayer , to caufethem to cry zAbb* Father , 
verfe 1 5. helpes their infirmities , and makesreauefi for them , verfe 2 6. Fiftly, 
from Christ: for from Chrift they haue protetlion , John 10. 18. 
Influence , John 15.1.4.$. Inter ceffion , by which hee couers their finnes 
and infirmities, prefents their workes in his merits, and mooueth the Fa- 
ther to keepe them from cuiU, 6tC. John 17. 9, 11. 15. 17. 22. Sixtly, 
they haue helpes from his Ordinances ; for by Prayer, when theyaske 
according to Gods Will, they may bee furc to haue any thing, 1 Iohn 
5. 14. And by the Sacraments, Faith is confirmed, and fealed , and Grace 

And by the Word they are many wayes furthered. I take but onely the 
U9.Pfalme,tofhewhowour continuance is helped by the Word, hre- 
dreffeth our waies, verfe 9. It keepes from finne, verfe 1 1. It flrengthens againfl 
/bame,andconttiX\pt,verf. 21. 23. 143. \tquickens, and comforts 9 verfei$. 
1 8 . 5 o. % 4. 9 3 . 1 1 1. It makes free, verfe 45. It makes wife , verfe 98.1 00. It 
is a Lant home to our feete , verfe i of. 1 30. It keepes from declining , verfe 
102. 1 04.118. 155.KS0. 16*5. Laftly,they are helped by the promifes that 
concerne perfeuerance, and prefer uation, and falling away : fuch as are con- 
tained in fuch Scriptures as thefe, Iohn 1 3. j. 1 Cor. 10. 13. 7({t». 8.29. Pfal. 
84. 1 2. 1. Tim. 4. 1 8. Reutl. 1. 25. 26. 

grounded ' 

Ver. 23 

Grounded andftablijbcd. 

grounded, andftabhjhed in the faith.] It is not enough to get Faith, and 
continue in it -, but wee mult be grounded and ftablifned : and when he faith, 
ilablilhed in the Faith, wee muft vnderfland, the Dodtrirte, profeflion, exer- 
cife, airurance, and erfeeTs of Faith. And this eftablifhing, and grounding 
of our hearts, hath in it, particular Knowledge, Certainery, Refolution,and 

To be thus efkblifhed , would fortifie vs againft all the changes , and 
alterations of eftatc, or Religion in aftertimes : and as the Coherence im- 
ports, it would much further vs,intheattainement of an vnftained and vn- 
rebukeable life: whereas of doubting can come nothing but the fhunning 
ofGod,thelibertieof linne, and defperation, and the like. Befides, this 
grounded eftablilhment in Faith, would free our profeflion from the disho- 
nours, which an vnfetled or difcontented Faith , or life , doth call vpon vs. 
/itheifif, Papifis, Epicures, and Betty- ffods,\f this were in vs, would beallonifn- 
ed to fee the power of Religion, in our refolued contentment, and to conli- 
derhow vnmooueable wee were $foas the gates of Hell could notpreuaiie 
again ft vs. Befides the vnfearchable folace that a peaceable and reftfull con ■ 
fcience would breed in vs. 

That wee might be thus grounded, and ftablifhed , diuers things are care 
fully tobeobferued. 1. Wee mull be founded on the Prophets, an ; JApo- 
ftles f jwemu(lbe daily conuerfant in the Scriptures. 2. We muftbemuch 
in praier,but in praclife of prayer wee mud nourifh the hatred of euery 
finne 5 and daily labour to encreafe in the reformation of cuill. Anditisa 
great helpe to be much with fuch as feare God , and catl vpon Cjodwith a pure 
heart. It would much eftablifh vs, to fee the faith, affections, feruencie, and 
power of Gods fpirir in other , in prayer 1. ?« There is a fccretble fling of 
God,inferling a mans heart, followcsvpon well doing : fo as to becabun 
dantinCjodsworke , is a great meanes of ftedfaftnede ; whereas ? friiitlefll- 
and ban aine life, is both vncomfortable; and vnfetled h . 4. Wee mull 
prayGodto l oiuevsa/r^andingenuousj^in> t : wee mull pray to God to 
giuevsaminde, cheerefull,fpeedy,full of incitations to good, glad of all 
occafionstodoegood,freeffomtheftaineof thefinnes of the Time, Na- 
tion, or calling, and from the raigne of former lulls, inclineable to feruc 
God, and our Brethren by Loue : fearing the Gofpell more then the Law, 
and Gods goodnelfe more then his iuftice. 5. Wee' mtift fee an order in 
Faith and Life. Itis exceeding behoouefull in matter of opinions , to deli- 
uer vp our foules to fome feunde frame of Dodtrine, in which wee will euer 
quietly reft ; and in matters of life , to gather out of the Commandements 
apfarformeof liuing, that might fit ourownecafe k . 6. Wee arcnotvfu- 
allyfetled, and foundlyftabhfhed,till wee haue beenefhaken with affliction , 
and haut gotten the experience which the CrolTe learnes vs '. Laftly , wee 
muftconfecratcourfeluestoGod , endeauouring daily to pradhfe what wee 
daily heare : for heethxt commethto C HK is T, and hear eth his fayinas, and 
doth thenty is li'^e a man which hath bmlt a Houfe, and digged deepe, and fayed the 
foundation on a Rockf 5 and when the flood arofe, and the flreame beat vehemently 
vpon that houfe^it could not /hike it, becaufe it was founded on a Rocl^e m . 

Qutft. What fhould be the reafon why many after long profeflion , and 


The priui- 
ledges ot an 
and grounded 

doe, that wee 
might bee 
grounded and 
r Lpbef. a. 20, 

hi Or. i*. 58. 
1 Tim. 6.19 
iFfnl: f 1. i». 
What a free 
fpirit is. 

much heaiing, and fome comfortable fignes of afTurancc, at fundry times 
conceiued,fliould yet be vnfet!ed,and diftracted.and fhew fo much perplexi- 
tieand want of firmenefTe, either in contentment or praftife ? 

Anfw. This is occafioned diuerfly. Firft, fometime for want of a di- 
flinc't direction, or carefull examination, about the application of the fignes 
of Gods fauor .• fome Chriftians haue not the fignes cleerly & diftinclly col- 
lected : others that haue them, & know the vfe of them, grow floathfrjll and 

O 2 negligent, 

IcFncf. 16. 
1 1 Tet.j. 10. 


The caufe* 
why manyaC 
ter long pro- 
feflion, and 
fome Agnes 
of hope, are 
ftillfo vnfet- 

^8 Be not mooed away from the Hope of the Go/pell Chap. 


n iTet. 1.3. 

O Mph: 1.1 8. 
p flow: 8. 

negligent, and are iuftly feourged with the want of the glory of this efta- 

Secondly, fometimes it comes to paffe, for want of vfing priuate meanes 
more confeionably ; as Reading, Prayer, or Conference. 

Thirdly, it is fo fometimes with Chriftians , becaufe of fome finne they 
lye in, without repentance; theremay befomefinne, which they toomuch 
fauour $ and are loath to forfake, whether it be fecrer, or more open. 

Fourthly, Vnfruitfulneire, and barrenneire in good workes may caufe it : 
for if Faith did beare fruit vpwards, it would take roote downewards. 

Fiftly, many are grieuoufly prefled, vnder legall perfection, being not 
able diftinclly to difecrne the benefit of the Couenant of grace, in freeing 
them from the curfe, and rigour of the Law. The ignorance of this one 
point, hatb, and doth couer the faces and hearts of millions of Gods Ser- 
uants, with a perplexed confufion, and feare without caufe. 

Sixtly, many profelfors Hue in much vnreft, for want of difceraing things 
that differ, and the right vfe of Chriftian liberty. 

Seauenthly,thereis a kinde of luke-warmeneflein praclife, after hearing, 
which is in many feourged with the withholding of this rich grace of fpiri- 
tuali ftedfaftnelle. Ifay, luke-warmenetfein pradife : for it may beeobfer- 
ued, that many hearc with great affection, and continue to be furring, in 
exprcfling their liking of the Word, and yet are exceedingly negligent in 
the confcionable and daily praclife of fuch rules , as in rhe minifterie of the 
Word they feeme to receiue with admiration, and great liking. 

Eightly, this comes by reafon of the want of patience, and a meeke fpirit: 
fome Chriftians are froward, paflionatctranfported with violent affections, 
either of anger,or worldly griefe: and thefefeldome or neuer, gaine any 
long reft, or continuall contentment : troubled affections , greatly hinder 
fetlednelle, euen in the beft things. 

To conclude, many profelfors reuolt to the world, and giue themfelues 
to an vniuftifiable liberty, in following either their profits, or their plea- 
fures. And therefore no maruell, though Grace and true Religion, thriue 
foflowly in them, when they eate vp their hearts and liues with theic cates 
and delights of life. 

Hitherto of Faith. Now of Hope. 

Be not moHed away from the hope of the GojptU, whereof jee haue heard, ] 

Though by Faith wee are interrelfed in Gods fauour , and ourfoules gar- 
nifhed on earth with diuers graces, as the fruits of Faith , and our liues pro- 
tected With ca:Ieftiall priuiledges j yet the glory of our kingdome is neither 
of this world, nor in this world. Hope mu ft guide vs to future things, as well 
as Faith to prefent : and therefore the Apoftle Peter doth with great reafon 
teach vs to bleffe God, for begetting vs againe to a linely hope n : our whole hap* 
pinetle may be branched out into thefe two parts. Firft , w hat wee haue al- 
ready on earth 5 and fecondly , what wee looke to haue hereafter in Heauen. 
The one, Faith procures, the other, Hope allures. Now in that wee haue 
not all our happineffe here, but hope foritelfewhere, it fliould teach vsdi. 
ucrs things. 

Firft, wee fhould effectually pray vnto GO D to giue fuch found wife 
dome, andreucUtion-) by his word and fpirit, that wee may indeede kpo-w this hope 
of our calling . 

Secondly, in all troubles, wee fliould bee the more patient, feeing wee 
holde our full and finall deliuerance ( when wee fliallfeele no more troubles 
or erodes ) by Hope. Perfeft faluation is had here oncly by Hope p. 

Thirdly, when our friends go out of the world, fuch as were deare vnto 
vs in the bonds of grace, we mould not mourne immoderately for thcm 5 for 


V er. 2 J . 2fyt moued away from your Hopc^. 

that were to proclaime our want of knowledge, or want of fenfe and feeling, 
in the thoughts of the happinelTe of another worlds Yea, fourthly, feeing 
the greateft part of our happinelfe is yet to come, wee fhould learne to place 
our ioyes in the contemplation of Heauen, according to the Apoftles dire- 
ction ; who biddeth vs reiojee in Hope r . Andlaftly , wee fhould prepare for 
death, and wait when the time of our changing fhould come, that wee might cnioy 
the glorious Itbertic of the Sonne* of God. 

Notmouedawaj.] Dott. Itis not enough to hauehope, but wee muft get 
tobevnmoucableinit: for as the Authour to the Hebrewes ihewes, wee 
fhould be diligent to get and haue a Plerophorie , or full afturance of Hope to 
the end <". Wee mud holdefafl the cenfide»ce t andretoycing of hope c . This is tur 
fure andfledfajf Anchor, to which wee fhould in all formes haue our refuge, to holde 

The Vfe is two- fold : firft, it may reproue that vnfetledneffe , and difcon- 
centment is found in men, in the times of their affliction , when euery erode 
can mouc them away from their confidence. We would think him a ftrange 
man, that in time of peace, would walke vp and downe with a Helmet on 
him, and when hee were to go into any battel!, or fray, in the middeft of the 
fight, when it was at the hotteft, would take his Helmet.and throw it offhim. 
And yet fo ftrange are we. In profperitie wee out-bragge all men with our 
hope in God, and our ftreng confidence} but when the Diuell,or the World, 
beginne to deale their blowes,and to moled vs with fharpeft adaults,then we 
grow heartlcfle, or impatient , and throw away our hope, when wee haue 
moftneedeof if. Secondly, it fhould teach vs to labour after this vnmoue- 
ab'.enefte of hope ; which, that it may the better be done , two things arc to 
belookedto. i. that our hope be a true hope: 2. that we vfe the meanest© 
make this hope vnmoueable. 

And for the firft, wee muftconfider three things. Firfi, what hope is not 
truehopc. Secondly, what perfons haue no hope. Thirdly, what are the 
effects or properties of true hope. Some things of many , in each of thefe, 
I)) all be in llanccd in. 

Firft, there is a hope, of which men fhall one day bee afhamed: fuchin, 
mens hope in their riches x j in the arme of flefh 7 ; in oppreflion, vanitie, 
andfinne*:intheinftrumentsof deliuerance, as the Bow, or Sword, &c*: 
in the deceitfull concepts of their owne braines a , or in their ciuilitie of 
life. ( This is to truft in Mofes b . ) All thefe, and other fuch like hopes, are e- 
gregioufly vaine. 

Secondly, therearemany forts of men in the world , concerning whom 
it is plaint in Scriptures, they haue not hope. For in the general], there is 
no hope in any vnregenerate man c $ and in particular it is cleere, there is 
no true hope 5 Firft, in the ignorant, Pfalm. 9. 10. Secondly, in prophane 
men, that make no confeienceof finne, Pfalm. 1 15. 1 1. Thirdly ,in the pre- 
fumptuous , that blejje their hearts againfi the curfes of the Law , Deuter. 
z 9. 19. Fourthly, in the Hypocrite • forthough hee haue wouen to bimfeJfe, 
out of the bowels of his poifonous breaft , a faire webbe of hope , yet it 
jhall&r aithe houfe of the Spider,onz (wopcof Gods Beefome fhall eafily lay 
him and his hope in the duft of miferie d . Laftly , it is not in workers of 
iniefuitie , that make a Trade of finne , and euery day plodde about 

Thirdly, true hope is rribft ftirring in affliction , and then it Ihewes it felfc 
by foure things. 

Firft, By Profeffion: if. will not onely know , but acknowledge that truths 
which U according to g«dlines e .lt will CohfeiTe,£t profeftejwheras the common 
hope,feldome, or neuer at any time, holds it conuenient to be fo forward. 
__ O 3 Secondly, 



rl{oni: 11.11. 

tHeb: j.<=. 


Whit hope is 
not true hope. 
2 Vfal;6%.i9. 
a£jV. ; »8:if. 
b fob: \: 4 j. 
Who haue 
not true hope. 
CI Vet: 1 : 3. 
Efbif: i.-ii. 


Which are the 
e&t&s or pro. 
pertics of true 


• >o 

f i Tim. 4 10. 

g ACl. 2.8. ao. 



tlope of the UoJpeU. 

Chap, i . 

il John i. 3. 

|k Ier.17.%. 
lob. I J. if. 

What vvee 
rr.uft do, that 
we might be 
m B^m:i j: 4- 
Prow: 14. 14. 
nEphef. 1.1.4. 
O iTbepi.i6. 

106:11.14:1 5- 
riTi'w, 2. 10. 
,A^». ii 16. 
f jtfrftk 4:13. 
£/>/>»/. 1. 13. 

Secondly, by Abnegation ; forit will endure fcornes, lolfes, temptations, 
oppofitions, &c. It is not moued away by the carnall reafons of the fleflij 
the difdaine of carnall friends 3 the violence of vnreafonable aduerfaries, 
orthclike:thechainewillnotfeareit, nor the reproach fhameit f . It will 
be bufie, though it haue no tbanke for his labour s : And it mil not haft to ill 
meanes, to get out of diftreile h : Whereas the common hope is frighted 
with the noyfe of a chaine, andput out of countenance with a fcoffe of dif- 
grace : it will fpeake Christ faire, but loofe nothing for his fake : it likes 
preaching well, but it will neucr beleeue it is fo as the Preacher fayes : it 
loues G O D aboue all , butyetitmufthaueacaretofeetoit , at any hand, 
that fuch and fuch friends be not difpleafed : it will be better aduifed then to 
be in danger of fuch and fuch troubles. And if it be hard bellead, it will ven- 
ture to fend to a Wizand, to vfe now and then a lye, or an oath, or a little 
fraud, and falfe dealing, &c. 

Thirdly, by Mortification : He e that bath this hope, parget h htmfelfe, that he 
may be pure, as Chrifiispure K It ftirreth vp to much praier, confeflion, for- 
row, farting, and fpirituall reuenge. Hee that hath iiiod hope, is mod in the 
humiliation of his foule. It is not as the world conceiues , that Mortificati- 
on is the way to defperation: but thecommon hope hath n§ hands to doe 
good workes 3' nor eyes, to> fhedde thefe teares ; nor (lomacke to abide 
thisfaflinginorflelh to endure this^reuenge. ? nor tongue to fpeake this 

Fourthly, by Perfeuerance : // will not ceafe from yeelding fruit*. lob gui- 
ded by this hope, rcfolues to trujlftillin God, though he kill him 1 : but the com- 
mon hope will be fure then to fayle when there is moft neede of help. 

Now that wee might be vnmoueab'.e in this Hope, wee fhould waite pati- 
ently vpon Gods ordinances, that wee might abound in the comforts of the 
Script tire t/mcrezfmg in Knowledge and YVifedome m :butefpecially , wee 
mull fticke to the Word preached, and neuer giue it ouer B : nouridiinge- 
uery grace of Chrilt. ° : and wee mufl be much in prayer p, and foundly care- [ 
full to deny all vngodltnejfe, and worldly Ittfts 1. 

Thus of the Duty , and the Obiecl [ Grace. ] Now of the Meanes , by 
which it was wrought, which was the Go/pell preached. 

Of the Gojpell.] Doll. The Gojpell is the ordinarie meanes to brecde hope 
in a mans heart r , and therefore it is called the Gojpell of the ki*gdome ; and the 
Gojpell of SaluAtion f . And the Gojpell breedes hope , as it fiiewes vs the Do- 
ctrine of our reconciliation with God 5 and as it containes thepromifesof 
the Couenant of Grace j and as it (hewes our deliuerance from the rigour 
andcurfeof the Law :andlaftly,asit(hewes Chrift crucified, with all his 

Of which ye haue hear d\\ DoEl. The Gojpell is then mod effecluall when 
it is preached: and more particularly, what efficacie is in preaching, may 
appeare by thefe Scriptures following: Tfal. 5 1. 8, Efay 55.4. Luke 4. 18. 
^w.10.14. 1. Cor. i.zi.&c. All. 10.36. 42. & 15. 2 1. z.Cor.i. 19.20. 
Gal. 3. 1. i.Tim. $.i<S.Tit t i. 3. 

Againe,inthattheApoftlealleadgeth the efficacie of the Doctrine they 
heard, to proue that they ought not to be moued away from it : wee may 
note, that that Doctrine which conuerts foulestoGod, is true 5 andmen 
ought to continue in it. TheApoftle, iCor. 3.2. proues his "Doctrine to 
be true, by thisyW<? of it : and this mufl comfort faithfull Teachers , againtt 
all the fcornesofmen, if they gather foules to GO D , and breede hope in 
Gods people. A nd the people muft hence confirme themfelucs in their re- 
folution,to fticke to their Teachers, when God hath giuen this Teftimonie 
to their minifteries. Thus of the Exhortation. ^ 


Ver f. 2 J - Which Tkxts preached <vnto euery Creature^. 


The Reafons follow : 

1 From confent of the E lefty Verfe 2 3 . 

2 Fromthe tefimony of Paul, Verfe 23.24. 

3 From the tejlimony of God, Verfe 2 j . 

4 From the excellency of the Dotlritte of the Gofyetl,Verfe z£. 

5 prow /£<? excellency ofthe fnbiett of the Gofyell, Verfe 2 7. 
tf Fro** f fo? <Wor profitable effebl of the Go{pefl } Verfe 2 8. 
7 Fru*» f he endeavour «/"Paulj f£>y£ 29. 

Which wot preached vnto every (feature vnder Heaven.] Thefc words con- 
tainetheh'rftreafon, and it (lands thus ; In as much as the doftrine taught 
. you, is the fame Doctrine that hath beene taught to, and reeeiued by all 
the Elect 5 therefore yee ought to continue in it, and neuer be mooued from 
the Grace wrought by it. 

Stueft, But was the Gofpell preached to euery Creature vnder heauen ? 
.dnf. Some vnderftand the meaning to be this: that the Apoftie intends to 
note, by the preaching of the Gofpell to euery Creature, onely thusmuch 5 
That it was now no more confined ialudea, but was publifhed to Gentiles 
as well as Iewes : andfo it was preached to euery Creature, in as much as 
allmankindehadasmuch intereft as the Iewifh Nation. Others thinkethe 
fpeech imports no more, but that the fame of the Gofpell was fpred by 
the Marchants and other that lay at Rome, lerafalent, and other great Cities, 
vntoallknowen Countries of the world- Others thinke it isno morethen 
if hee had fayd,it was publilbedfarre and wide : as in Iohn they fay, the whole 
world goeth after him 5 but they meane a great multitude^ vfuall Hyperboli- 
cal! fpeech. Laftly,othersthinke, that when he faith,it was d^^ 
neth it (hould be preached to euery creature 5 the time part being pur/for the 
time to come, to import, that it (hall asxertainely be done, as if it had beene 
done already. But I take, it is meant of the preaching of the Gofpell by the 
Apoftlcsand Euangelifis, in the conuerfion of ib many Nations tothe Faith 

There may bee feuen Obferuatioris gathered out of this fpeech of the 
Apoftle. Firfl:, that Doctrine onely is true which is agreeable to the Do- 
ctrineof the Apoftles, by which the world was conuerted to God. Se- 
condly, wee may fee that no power is like the power ofthe Word of God: 
heere it conuerts a world in a fliort time : And our eyes haue behelde that it 
hathalmoft in as (hort time reflored a world of men from the power of An- 
tichrist. Thirdly, we may by this phrafe bee enfbrmed, that the words, all, 
and ouerj one, arenot alwayes in Scripture to bee vnderftood vniuerfally, of 
all the Angular perfons in the world, astheVniuerfaliftsconceiue. Fourth-; 
ly, they were but a few Fifher-men that did this great worke, and they were 
much oppofed aud perfecuted, aud in fomeleile matters they iarredfome- 
time among themfelues. Whence wee may obferue, that Doctrine may bee 
exceeding efTeduall, though 1. but few teach it; 2. though they i>ee, but 
of meane eftate and condition 5 3 . though it be oppofed by crolfe arid con- 
trary teaching; 4. though it be perfecuted ; y. though the people be indif- 
pofed and nuzled in finne and fuperflition,as thefe Gentiles were ; <$. though 
the Preacher be often retrained ; 7. though there be fome diflention iniede 
matters. The fift thingthat may be gathered hence,is,that in the conuerfion 
of (loners, Godis no refpecter of perfons ; men of any age, nation, fex,con*- 
dition, life or quality, may bee conuerted by the Gofpell.: Andfixtly, itis> 
plaine heere, that preachingis the ordinary raeanes to'conuert euery crea- 
ture : foas ordinarily there is none conuerted but by preaching. Laftly. 
iif" anyone aske what (hall becomeof thofc nations,or particular perfon&,that 
neuer yet heard ofthe Gofpell ; I anfwer, the way of God in diuers things 


How the Go- 
fpell was prea- 
ched to; euery 


Wlxreofl TaulamaMinifter. 



is not reuealed $ and his lodgements are like a great deepe : 1 1 belongs to vs 
to looke to our (clues, to whom the G of pel 1 is come. 

Thus of the firft Reafon. 

Thefccond Reafon is taken from the testimony of Paul, and hee giucsa 
double teftimony 3 1. By his Miniftery j 2. By his Sufferings. 
fVherofIP*nlam a mmjler.\Qut of thefe words many things may be noted: 
Firft, in that the Apoftle, notwithstanding all the difgreces and troubles 
that befell him for theGofpell, doth yet lift vp the mention of his Mini- 
ftery therein, as an inducement to the Sphefians : It may teach vs, that the 
glory of Gods truth is fuch , as no man neede to bee afhamed to teach or pro- 
rede it, nay, there can beno man or woman, to whom it may not bee their 
chcifeft glory, whatfoeuercarnall worldlings ortimcrous Nicodemttet con- 
ceiue of it. 

Secondly, in that fo great an Apoftle doth not difdaincto yecMe his te- 
stimony, ofpurpofetoihewthat Epaphra* their Preacher bad taught no- 
thing but whatheehad likewife taught : it fticwcththat itis the property 
of faithfull and humble Miniftersto ltrengthcnthe harts and hands of their I 
Brethren 5 though they be their inferiours, and then it will follow, that they 
areproud, and enoious, and malicious perfons, that by erode teaching la- 
bour to encrcafe their bonds, whom God hath honoured with fuccclle in 
their labours in theGofpell ; fuch are they, that in many places flriuc to pull 
downe as fad as others builde, making hauocke in the Church, and ben- 
ding their whole might in their M iniflcry to hinder the fmcerity of the Go- 
fpell, and the conucriion of finners. 

Thirdly, in that the Apoftle vrgeth his owne tcftimonie, [/ 7W,] it 
fheweth that the teftimony of one Apoftle is better then athoufand others -, 
OnePWoppofedto many falfe Teachers : which fhould teach vs to con- 
ucrfc much in the Doctrine of the Apoftles and Prophets (which are of like 
authority.) And the rather, becaufethe beft of other men may erre $ nay, 
haue erred: and thereforcaheapirof humane teftimonies fhould bee of no 
value againft one Scripture. And as the people fhould try the Spirit by this 
vvitnetlc, fo fliould Preachers make conference of it, to take more painesto 
enformetheconfeiences of the people, by the teflimony of the Word,then 
by humane authority, of what fort foeuer. 

Fourthly, in that heereis but one 'Paul, that comes in, toconfirme the 
truth of theGofpell, it (hew es that many times the founded Teachers are 
the feweft in number. Heereit is fo in the beft times of the Church : fo it 
was before 5 there was but one MU hat Ah forfoure hundred falfe Prophets : 
fo in Chrifts time there was a fwarme of Pharifaicall, proud, vaine glorious, 
hypocritical!, filken Dortours, that loued the cheefe room e, and fought prc- 
heminence, teachers of liberty and ftrife, defenders of traditions, and their 
owne glory and greatnciTc.whcn Chrift and his Difciples were by their enuy 
(corned, as afewprecife lingular fellowes. 

Fiftly, in that the Apoftle ftileth himfelfe by the name of Paul, and not 
of Saul, it may intimate that mentruely regenerate hate the vaine name of 
their vnregeneracy : itisafouleflgne when men can glory in the titles and 
names of their lewdnefle and finnepaft. 

Laftly, in that the Apoftle tcarnieth himfelfe a Deacon,(forfo the word 
mn(]atedit/M(/frr,is in the originall) it notes his great humilitie : it was a 
happy time in the Church, when the Apoftles called themfelues Deacons : 
and then beganne the Church to decay in true glory, when Deacons would 
needes be Apoftles. 

Thus of thefccond Reafon, and the i^Verfi, 


Verf. 24. 

Now reioyce I in my fufferings* 

Verfe 24 Nowreioyce I inmy fufferings for you t and fulfill the reft of the 
afftUions ofChrift in myflefhjor his bodies fake, which is the Church. 

THefc words containe the Apoftles fecond teftimony, and it is taken 
from his fufferings for the Gofpell : and hce conceiueth that they haue 
great reafon to perfeuer in the loue of the truth, (ince hee hath with ioy en- 
dured fo many things for the confirmation of the doctrine hee had taught. 
In thefe words I note two things : Firft, the Apoftles ioy in affliction : 
fecondly, the Reafons which mooued him vnto his reioy cing. His fuftering 
in which hee doth reioyce, hee amplifies bythetime[»<w$] and thediuers 
forts of croires he endured, which hee cxprelfeth indefinitely, when he faith 
plurally, \jny fufferings^ as alio by the vie of them, Z for you,] that is, for 
confirmation of your Faith and encouragement. The Motiues are foure, 
firft, beca ufe they are (r he afflifliont ofChrifi,) fecondly, becaufe they are laid 
vpon him by tjhe Decree of God ; hismeafureis fee him, and hee hath al- 
moft done his taske, hee is ready to dye : thirdly, becaufe they are but (in 
hiipflj r) fourthly, becaufe they were for the good of {the Church.) 

Noy/reioycc I in my fufferings.) Dott. Gods Children haue much ioy j euen 
in affliction they are cheercfull, and with great encouragement, they beare 
their Crotfes 3 : and if any aske the reafon why they are foglad in their af- 
fliction and trouble ; I anfwer, GodsSeruants are the more cheerefull vnder 
croires, becaufe they know : firft, that the Prince of their Saluationwas confe- 
crate through affliclton h . SecondIy,that their Sauiour did therefore/*^r,that 
he nvghtfuccour them that fufftr c . Thirdly, that the )?*ȣǥ taken out of the 
Crollo, and therefore it is not fopainefullto them as it is to the wicked men. 
Fourthly, that the fame affiUions are vpon their brethren that are in the world i . 
Fift ly,that the way to lite is fuch a kind oi^zy^tfirait & narrow troublefome 
way e . Sixtly , that after all their troubles are a whileTiorne in this world, they 
(hzUhauQreft with the bleffedin heaven t when the Lord leftts Jhall bee repealed, 
and better and more enduringfubflanse, then any here they can want or lofe f . 
Yea,that their afflictions are to beeaccounred a part of that treafure that they 
would lay vpagainftthe laftday. Seauenthly, that God will in the meane 
time comfort them in all their tribulation S. Eightly, that their manifold temp- 
tations ferue for great vie 5 as for the triall of their precious Faith, and re- 
fining of all Graces, with the purging out of much drolfe and corruption 
in their natures h . Ninthly, that no affli<tions canfeparate them from the 
loue of Cod in Chrifi , with many other reafons, which I might inftance in, 
befides thofe mentioned in the end of this Verfe. If any yet aske, how Gods 
Seruants haue attained to fuch Ioy, fince there are worlds of people, that in 
their troubles, could neuer be induced to conceiue of fuch contentment, by 
any reafon could bee brought them ; I anfwer, that there are diuers things 
in Gods Children, which are not in wicked men 5 which are great caufes of, 
and helpesro ioy in tribulation : As, firft, they will receiue the light, and 
treafure vp holy knowledge, which they finde lingular vfe of in their Trou- 
bles : whereas an ignorant mind is vfually attended with a diftempered hart' . 
Secondly, they haue Faith in God, and carry about in their hearts the warme 
and enflamed hue of leftet £%/■</?, and are therefore able to truft in Gods 
prouidence in any diftrelTc k . Thirdly , Gods Children hold fuch a courfe as 
this when as ■mZmua.-m, the fufferings, which are malapcena, euils of punifh- 
ment doc fall vpon them, they prefently run and reuenge themfelues vpon 
thofe inward toS^tw, mala culpa, euils of finne 5 euen their fecretpaffions 
and affections , and by crucifying them, they worke their peace and tran- 
quility within themfelues : for no man would bee hurt by his afflictions 
__j_^__ without^ 

m 1 

The godly 
reioyce in 


James 1. x. 

1 Cor.7.4, 
& 8.x. 

»£»r. 1.5.0*. 

The reafons 
why the god- 
ly are fo 
cheerefull in 

d I Vet. 5.9. 
C Mat.y,^. 
f Nek 10. 54. ■ 
1 The f. 1.6.7. 
g ifw.if 
h I Tet. 1. 6. j. 

i Ht& 31, 

k iPrt.1.7.8. 




It* i Com. J. 

ninejf. 3 . 7 . 

Andfulfillthe reft of the afflittions ofQbriH. Chap. 



84. m Iohn. 

without, if he would mortifie his paflions within 1 . Fourthly, they are much 
in Prayer, and keepe a good Confcience, in an vpright, innocent, and fin- 
cer conuerfation m . Andlaftly, the word is a continuall Fountaineof ioy 
in all troubles, which keepes them from difcouragemenr, or vncjuietnelle, 

For you.] Thefc words may bee referred either toreioyce^ox to Sufferings : 
It is true, Gods feruants doe feele great ioy one for another ".And to thin ke 
ofthe grace or profperityof other of Gods Seruants, is many times a great 
comfortin trouble. But I rather thinke the words are to bee referred to 
[Sufferings] and then the fenfe may he, for yeu : that is, for the doclrin, which 
as the Apoftle of the Gentiles, I taught you : Or for the confirmation of 
your Faith, and encouragement to like patience. And the rather, becaufc 
the offering of him vp for the facrifice andferuiceof their Faith, was as thecon- 
fecration of the firft fruits to God, vpon which followed a greater bleffing 
vpon the whole Church. 

The confideration heereof ffiould teach Gods people, not to faint at the 
troubles of their Teachers, fince they are for "them, (though to carnall rea- 
fon it feemes contrary,) yea, the Apoftle, Ephef. 3.13. faith, it is their glory. 
Which alfo fhewes the vaine paines that wicked men take, when they perfe- 
cute faithfull Teachers : for though they thinke thereby to plague the peo- 
ple, that fo greatly relie vpon them ; yetindecde Godturnesallfo for the 
bed, that thofe fufferings arc for them, and not againft them. Andif wic- 
ked men were thus perfwaded, they would fpare fuch wicked labour : and 
if the godly could beleeuethis, it would make them vnmooueable in trou- 
blejfor what fliall make againft them,if this kind ofrroubles make for them ? 
tsfnd fulfill the reft of the affiUions of (ffaift '.] Some ofthe late Papifts ga- 
ther from thefe words, that Christ did not furfer all that was needefull 
for mans deliuei ance from finne, but left a deale to bee fuffered by his mem- 
bers, efpecially men of principall note : and hence grew their Supererogation, 
Satisfactory paines, andJndulgences. B ut that this cannot bee the meaning of 
this place, is cleere, firft, becaufe that doctrine is contary to other Scrip- 
tures, as Efay 53.4. 5. C. 8. 10. 11.12. Iohn 19.30. i<;.Hcb.<). 
iq..t$.i6. 2Cor.s.i4. 1 Iohni.i. Pfal. 49.7. Secondly, themfelues be- 
ing Iudges, this fenfe brings in a grolleabiurditie : for if the words beevn- 
derftood ofthe fuffering Chrift left to his people to endure, forfatisfaclion 
for finne, then it will follow, that Taul fuffered all was wanting.and fo there 
fhould remaine none for any other to fuffer 5 for hee faith, hie fuffered the refl 
ofthe fufferings of Chrift. Thirdly, Caluin and Fuik fay, thatnone of the Fa- 
thers did hecre thus vnderftand the words : and it is plaine, that S. Auguftine 
is flat againft this fenfe, when hee faith, Though Brethren die for Brethren, yet 
no blond of 'Martyrs is pied for remiffion of finne s : this Chrift or.ely hath done. 
AndLeo, a Pope, could fay, Theiufl recciue, not giue Crowes. And out of 
the fortitude of the faithfull, arifc examples of Patience, nor gifts of Righ- 
teoufnefle. Fourthly, the next Verfe cleereththis : for hee did thus fuffer, 
according to tae diifenfanongiuen him of God. Now, hee was giucn to edifie , not 
to redeeme the Church. Fiftly, their Schoole-Diuincs are againft them 5 the 
GlolTe hath it thus, Pro vobis y \.Confirmandis indoilrina Euangelij. ^Aquinas 
doubts not to by, that to affir me that tbeTaffjons of the Saints are added tomakc 
vp> or fulfill the Pafpon of Chrift, is heretical!. Caietan referres the word, tju<t 
defunt vnto in came mea. The plaine meaning is, that the Apoftle did en- 
durethat meafure of afflictions that God inhiscounfell had appoynted 
him to endure for the Name and Gofpellof Ch rist, and the good of 
the Church, in the confirmation and encouraging ofmensmindes in the 
truth ofthe Gofpcll. 


Verf. 24. 

In myfl'P?* 



OfChrtft] His fufferings may bee fayd to bee the fufferings of Chrift, ei- 
theras Chrift is taken for the whole myfticall body, (which is not ftrange 
in Scripture 5 for by Chrift, in 1 fir. 12. heemeaneth the body of Chrift,) 
orasheeis the head of. the Church : and fo the afflictions of Gods feruants 
may be fay d to be his fufferings 5 either becaufe they bee fuch as hee fhould 
fufFer himfelfe, if hee were on earth ; or becaufe they were lay d vpon him by 
Chrift, for the Churches good 5 or becaufe they were for Chrift and his^dcK 
it rine ; or becaufe they deferue nothing, but all the praife is Chrifts j or be- 
caufe of the fympathy of Chrift with the Chrift jan, who accounts them as 
if they were his fufferings. And in this latterfenfel thinke cheefely, thefe 
words are to bee taken : for it is certain e, Chrift doth fofeele the miferiesof 
his peo^e, that hee accounts them in thatrefpecl, to bee his owne miferies, 
as thefeplaces fhew, Heb. 4. 15. Rom. 8. 17. Mttth. 25. ^x.&c. Phil. 3. 10. 
\T*et,^ 13. 2 Cor. 1.4. dtts o. 4. Hence grew that witty diuif ion of Chrifts 
fufferings into<a>e?' T£ ?"/ / * T * and Jj?f«/xaT*j fo as the fir ft fhould be vnder flood 
of the fufferings hee endured in his owne perfon, and the latter of the fuffe- 
rings he felt in his members. 

The confederation of this, that Chrift accounteth the afflictions of his 
members to be his owne, may ferue for diuers vfes :For firft, it fhewesthat 
they be in a wofull cafe, that haue ought to doe againft Chrifts Minifters, 
or any of his Seruants. They would ealily grauntit, that the Iewes were 
brought into great diftreffe, by the wrongs they did to Chrift himfelfe 5 then 
muft it alfo follow that they cannot fcapefcot free, thatdefpifc, reuile, tra- 
duce, or any way abufe theMeftengersor Seruants of Chrift, fincehee ac- 
counts it as doneto himfelfe. Secondly, this may bee a wonderfull motiue 
to ftirre vs vp to be induftrious in well-doing, and in helping and releeuing 
the poore Members of Chrift, fince wee arefure to haue thankes and reward 
from Chrift himfelfe, as if wee had done it to him. Laftly, in all our fuffe- 
rings wee fhould ftriue that wee might be allured that our fufferings are his 
fufferings And that it might be fo, weemuft befure of two things : 1 ■ that 
wee bee found m him-, ° ; for vnleffe wee be the members of Chrift, we cannot 
haue the benefit of this Sympathy : 2. that we fuffer not for ill doing P. 

Reft of his fufferings.] DoEi. So long as Chrift fhall haue a member on 
earth, there will reft fomething for him to fuffer in his members : and there- 
fore wee fhould learnenotto promife our felues reft and eafe while wee are 
in this world. 

Tof(ft0.]The word fignifieth, either to doe it in ftead of another, as if 
the Souldicr fight in the'Captaines roome ; or to doe it in his owne courfe 
or turnc, according to the appoyntment ofhisGouernour, andin fuch pro- 
portion as is required ; and thus I thinkeit is taken heere. It is cercaine, that 
all the Afflictions of the members of Chrift come from Gods decree, and 
the continuance and meafureof themis appoyntedofGodi. And there- 
fore it fhould encourage euery Chriftianthc more cheerefully in his courfe, 
and when his turne comes, to take vp his croffe and follow Chrift, and neuer 
ftand much vpon the malice of men, or the rage of Diuels, but to looke 
principally to God, with this aflurance, that God will deliuer him when his 
meafure is full. 

In my flefi.] DoEi. 1. God doth afflict the flefti of his Seruants, hee 
fpareth not the beft of his Seruants heerein. Vfe is, to teach vs, therefore 
not to pamper our flefh, buttobeerefoluedto fuffer it willingly, to beevfed 
like the flefh of Chrift and the Saints. But efpecially,we mould take heed of 
taking care for the fle/h r , otferuing thefUfi f .- It is an vnfeemly thing in a Chri- 
ftian to make very much of his flefh, but it is worfe to fpend his cares about 
it) but worft of all to let his whole husbandry bee onely for his outward man. 
. Secondly, 

affiidious of 


© T>/w7:i:9:io. 

q I(eu:i:$:io. 
Efay i7. , 7;3.'9. 
I n,Jp r .y.4. 


r Kwrr.iyyh< 


Whyfomc of 
God* fernats 
able in affli. 


For bis bodies fake, which k the Qhurcb. Cha p. 


Two kindes 
of fufferings : 
1 . of the 

Church; 1. for 
the Church. 


t i.Cor.i.n. 

Secondly, great things may be fuffered, and yet the foule be vntouched : 
as hecre the Apoftles fufFerings (which were exceeding great and manifold) 
reach onely to his flelh $ they enter not into his foule. A nd the reafon why 
fomeof Gods Seruants arefo vnmooueablein their erodes, is, becaufe they 
conuerfein heauen, and their fpirits vvalke with God, and fo are without 
reach of thefe earthly perturbations. Befides, when a mans heart is fettled 
and grounded in the truth, and in the atfurance of Gods loue, w hat fhould 
difquiethis foulethat knoweth nothing tomourne forbutfinne, and the 
abiencc of God ? and nothing ioyous, but what comes from the light of 
Gods countenance ? 

Thirdly, he that hath felt the troubles of the foule for finne, is not much 
troubled with the croffes that are but outward. The vfeis, for great reproofe 
of carnail Christians, that are feldome obferued togreeue 3 butwhenfomc- 
what aylcth their flefh j but on the other fide,are not at all touched with 
the miferies of the foule. Asalfo, wee fhould Jearnc of the Apoftle, in all 
outward crofles, to fay with our felues, why fhould I bee troubled or dif- 
quieted ? or rather, why fliould Inotbeeioyou?, fince what I endure is but 
in the flefh i and fince the Lord dothfpare my foulc,let him doe whatfoeuer 
pleafeth him. 

Laftly, we may heere note the wonderfull loue and compa flion of Chriir, 
that pittieth notonelyour foules but ourflefh, accounting what wee fuffer, 
to be as his fufferings. Is it not enough that hee fhould accept of the contri- 
tion of our foules, but that alfo hee fhould regard the forrowes and troubles 
of our flefJi I 

For bit bodyes fa\e, which it the Church.] Sufferings are of two kindes : 
Eyther, of the Church 5 or for the Church. Of the Church, are alfo of two 
kindes :Eytha i Ch4ftifemeutt i ox Trials. Sufferings for the Chunh are like- 
wife of two forts : Eyther, £*/>/*/«», and foChrift onely fuffered 5 otMar- 
//r^wr for confirmation of Doctrine, or encouragement in pradife, andfo 
the Saints haue fuffered for the Church. 

The principall Do&rine from henceis, that the particular fufferings of 
Gods Seruants, efpecially theMiniffers, ferueforthc good and profitof the 
whole body. The Vfeis manifold : Firft, wee fhould heercby beeenformed 
to minde the good of the Church, andtofeekethe aduancementof Reli- 
gion, and the good of religious perfons, aboue our owne eftarc. Our care 
mould bee mofr for the body of Chi iff, and wee fhould reioycein anyfer- 
uicewee could doeto the Church of God. Secondly, fuch as are called to 
fuffer, fhould labour tofhew all good faithfulnelfe, zeale, conftancy, and 
holy difcrction, feeing theirfuffcrings concerne more then their owne per- 
fons. Thirdly, this fhould ftirre vs vpto prayfor fuchasarein troublefor 
goodcaufes, fincetheir afflictions are fome way for our fakes'. Fourthly, 
this may encouragepoore Chtiflians,that complaiue they haue not meanes 
to doe good 5 they may behenceenformed, that if God call them thereunto, 
they may doegood, yea, tothe whole Church, by their fufferings : no 
wants can hinder, but that the pooreft Chriflian may profit others , by 
prayer, fallings, counfell, admonitions, comfort and fuffering. Fiftly,fince 
the fufferings of the righteous arc for our confirmation and encourage- 
ment, wee fhould vfe the meditation of fuch fufferings, when wee findeour 
felues inclineable todifcouragemenr, or impatiency, or doubting. Laftly, 
this greatly rcprooues carnail Chriftians, which are fo taken vp generally 
with the care of their naturall bodies, that they haue vtterly neglected the 
care and feruicc of the my ft icall Body. A nd in as much as men are gene- 
rally fo barraine in doing good, it is a plainc figne there is no hope that euer 
they would fuffer for God. 


Verf. 25. 

Whereof IammadeaMtnifier. 


Who are 
members of 

gainft the 

Secondly, further hence may be noted, that the Dodrine or Sufferings of 
the Saints,are no priuiledge or benefit to any but the true Church; and there- 
fore Papiftshaue no caule to boaft of Veter and the Saints, fo long as they 
remaine a falfe Church. 

Thirdly, wemayalfoobferuehence,thatthey only are ofthe true Church, 
who are of the body of Chnft 5 and therefore we mud be fure, we be" mem- 
bers of Chrift, before we glad our hearts with our priuiledge in the Church. 
And a member of Chrift thou art not , vnleife, 1 . thou beleeue the remif- 
fion of thy iinnes -, for we are ingrafted onely by Faith: 2. Vnlelfe thou haue 
had in thy foule an influence of holy graces from Chrift , as from the head : 
5. Vnlelfe thou work? the workes of Chrift, and bring foorth the fruits of a re- 
formed life ;for thereby thou muft try whether thou bee a true plant in this 
Vine. And laftly, if thou be of this body, thou haft fomeroome in the af- 
fections of Gods Children, orelfeitwillbe hard to prooue that thouarta 
fellow member. 

Fourthly, here wee may fee, that'feldome comes there any good to the 
Church, but there is Suffering for it; it cannot be redeemed but Chrift muft 
dye : and if the merit of this Redemption be applied, ?4«/muft dye. It is an 
illfigne thou haft no true grace, when thou fuffereft nothing for the grace 
thou trufteftto : It is an ill figne that God is not with the Watch men of 
Ephraim, when they futfer nothing for the efficacie of their doclrine, Ney- 
ther may any thinke this may be preuented by meekeneflfe or wifedome, for 
the treasures of both thefe were in Chrift , and yet hee wasamanfufl of 

And for conclufion,out of the whole Verfe wee may gather together a 
number of Arguments againft the Crolfe : i.P<*«/fuffers: 2. One may re- 
ioyce, notwithstanding afflictions: 3. The longer wee beare the crolfe, the 
better able wee (hall be to endure it ; this; may bee gathered out of the word 
[iVi»n».]4.Theyarefuch as Chrift accounts his.- 5. They come from the 
decree of God: 9. Their meafure is fet by God ; 7. Wee beare them but in 
ourcourfe, others haue gone before v$> and after vs muft others follow : 
8. Chrift fuffered the great brunt of Godswrath ; our furferings are but fmall 
reliques,or parcels, that are left behinde.- 9. The meafure will once be full, 
and that fhortly : 1 o. They are but in the flelh for the moft part: 1 1 . Chrift 
refpe&s the troubles of our flelh , as* well as the affliction of our fpirit : 
12. Wee may profit the Church by our fufferings. 

Verfe 1 $. Whereof lam made a M'mfler , according to the dijpenfationof 
God, which is giuen to mee ^ for you >to fulfill the word of God. 

IN this Verfe is contayned the third general! Reafon : and it is taken 
from theteftimonieof God. Wherein hee fhewes, that they ought to 
continue in the Doctrine they had receiued $ becaufe God by a fpeciall dis- 
pensation, had ordained him, and the reft of the faithfull teachers , by their 
minifteries, to ferue to the good of the members of Chrift , by fulfilling and 
accompli fhing thereby whatfoeuer concernes the faluation eyther of lew 
or Gentile. 

In this difpenfation I confiderfiue things: Firft, who is theAuthourof 
it ; G o d : Secondly, what kinde of difpenfation it is, viz. a houfliold Ad- si'xef »/*'<*. 
miniftration,forfo the word importeth : Thirdly , what hee difpenfeth ; 
viz. the feruice of his Minifters : Fourthly , how hee difpenfeth j viz. by 
graunting out a Commiflion to them in particular, vnto ntee isgiuen : Fifrly, 
to what end ; aiz, T& fulfill the word of God. 

P From 

i 5 8 

lB> the DiJpenf4tion of God. 



a i Ctr. 4.1. 

C a Cor: 4. 2. 
0-a. 17- 


J I Cot: g.\6. 

1 1 !•/;» 4. 6. 
iPr«.-a<: 18. 
VLukf \6: 31. 

1 Jf ath. ae.i. 
Goi-tf. 10. 

£/>*>»/:• j. 16. 

era. 19. 
Math: i^.17. 


Howvtc may 
know whe» 
ther we be of 
Gods houfe- 

m Mat: 11/19 
ZuJ^f 16. i). 

From the Coherence with the 23. Verfe, J note, that if men would bee 
eftablifhedin Faith and Hope they rnufl be fubicct to the power of the mi - 
nifterieof Gods Seruants. From the Coherence with the former Verfe, I 
notethatif theMiniftersof Chri s t doe finde that their feruice is auailc- 
able and powcrfull to profit the foules of the people, they mud not thinkeit 
(trange, that they fall into many tribulations. 

From the generall confederation of the whole Verfe, I obferue , both the 
dignitieand the reftraintoftheMiniftery. The dignitie of a Minifter (lands 
in three things : flrft, thatheeis Gods Ambalfadour : Secondly, that by his 
Commiflion hee isfent vnto Gods people , who are the onely Worthies of 
the world: thirdly, that a great part of the efficacie of the word, refts by 
Gods appointment vpon him and his Office. The restraint is likewife in three 
things : firft, hee is a MinifterorSeruant ; not a Lord orSauiour : fecondly, 
he receiues his commandement from God : he mud not runnc of his owne 
head, nor hold his office by meere humane ordination : thirdly, the word of 
God mud be his ground and rule, for all his dealing, in difpeni ing the things 
of God. 

Of god.] God is the difpenfer of all good things to the Church, but in 
fpeciailoftheMiniftry of his Seruants, both in refpect of the Embalfage, 
and the calling of the EmbalTadour; and in refpeft of the efficacie of the 
Embalfage} both in thepreparation and power of the Teacher, and in the 
hearts of the hearers. 

Which mould teach vs efpecially two things 1 Firfr,inthe Churches want 
of able Minifters,tofeeke to God, thegreat Lord of the Harueft , to fend 
foorth more Labourers. And fecondly, we fhouldreuerenceGods Minifters, 
in as much as they are the Dijpenfers of Gods Secrets *. Minifters alfo may 
hence learne, to execute their Commiffion with all diligence b : In the decla- 
ration oft he truth, approving themfelues to mens Confciences. in the fight of Cod c : 
with difcretion d , as becomes Seruants of Cod *, rebuking finne with all 
zeale and power f . LaftJy, hence arifeth the wofull eftate of fuch Mini- 
fters as preach not the GofpelU, and of fuch People as heare not Gods 
Minifters 1 *, eyther for want of meanes', or through wilfull vnbe- 
liefe K 

Thus of the Perfon difpenfing. 

Thiskindeof difpenfationis«*o«fJ*.' Godgouerncth his Church with 
a houfliould gouernment, asaFathergouernethhis fa mi lie, not as a Ty- 
rant, that rules what by righthee ownes not ; nor as a iM onarch, that knowes 
not the thoufand part of what he rules ; nor as a Captainc , that traines his 
Souldiers onely to labour and danger while their treasures are achomc ; nor 
as a Schoole-mafter , that rules children that are not his owne : but as 
a mod prouident and louing Father , that keepes ncwe but hee ownes 
them 9 and knowes them particularly, and prouides for them , and all at 
home 1 . 

Thevfeis:firft,forIn(trudtion-, If wee would haue God to rule vs, with 
this mod familiar and fatherly prouidence, wee mufl then be fure , that wee 
beof his Houfliould. And that wee may try , firft, by the manner of Gods 
taking polleflion of vs : for before he comes thus to rule vs , there is a ftrong 
combate betweenc Chrift and the Diuell,that ftrong man. And if finne and 
Sathan rule flill in our hearts, the Lord is not there, ney ther can wee ferue 
two Mailers m . Secondly, by our affedion to Gods glory and his people: 
if weeberight, thez.ealeef 'Cods houfe will eatevsvp. Thirdly , by the gifts 
of Gods Spirit : as namely , by the fpirit of prayer ; for Gods houfc is a 
Hottfe «f7rajer ,and all his houfhould can and doe pray. Fourthly, by the 
priuiledgc of the houfe ; for if we be admitted of God , the Sonne doth make 



To fulfill the Word of God. 

vsfree n . Fifdy by thefoueraignty of Chrift,foras many as haue this honour, 
they doe fubmit themfelues to be ruled, by the word, and fpirit of Chrift °. 
If theSonnecannotrulevSjtheFathervvillnotowne vs. Andfurther, ifwe 
findeourfeluesrobeofthishoufhold , wee fhould liue in the houlhould of 
God ; Ihewing all fait hfulaejfe m vfwgcur talents , and carefulnellein difpcn- 
lingthofe earthly things thatGod hath truftedvs withall: And alfoobferuing 
the orders of Gods houfe; and not receiuing appointment from the exam 
pie, will, cuftome, or traditions of men p. 

The third thing is, w hat hee difpenfeth , viz,. The mwiftry of his fcrums, 
whereof I am a Mtmfter. ] The Church hath great need of Minifters 

J^aefi. B ut what good doe they to vsi ? *s4nf. They are Gods Embafla- 
dours, to reconctlevs to Cjod H i they are thearme of the Lord., to collect vs out 
of the world r : they are the light of the world 1 ', and the Salt of the earth z : 
they are cur fpirituall Fathers to beget vs to God u , and Nurfes after wee are 
begotten x : they are our Intercelfours to God , being our mouth in pub- 
like and in pnuate, riling vp in the gap, praying to flay Gods anger : they 
are Stewards ouer Gods houfey, and the Keyes of heauen are deliuered to 
them \ All which fhould Uir vs vp to honour and louc them, nirh afmgular 
lone for their work?* Jake. 

Which isgitten to mee. ] Minifters mud bee called by fpeciall commi£fion 
from God, as well as by outward calling from man. 

To fyJfiltherpordof god. Diners things may be hence obferued. Firfr,the 
Word is that fpeciall treafure, and the chiefe portion that God hath left,both 
to Minifters and People. Secondly, whatfbeucr the wot d feemeth to be vn 
tocarnaIlmen,yetitiscertaine,Godwillfeetoit, that all that is in itlhall 
be fulfilled. Thirdly, the Preachers of the Gofpell , are themeanes to fet the 
word a working. And therefore no wonder, though troupes of people that 
are not fubied to the miniftery of the word, finde little power it it B efides, 
it euidently confutes thofe that thinke by reading at home, to getencugh 
both/for knowledge and faluacion : for it is preaching that by Gods biefling 
and ordination doth put life into the word, and brings it into accomplilh- 
menr. Fourthly, £l«cfl. How may wee conceiue of it, that Gods Minifters 
do fulfill the word ? Anfi Thewordisfaid by them to bee fulfilled foure 
waies: i. if we refpecl preaching it felfe: 2. if wee refpecl: the manner oi 
preaching: 3. if we refpecl the fufrering that fbllowes preaching: 4. ifwe re. 
fpecltheetficacieof preaching. 

For the fir ft : Patdmay be faid to fulfill the word , in that he doth preach? 
as he was fey his commiffion appointed ; hewas charged by God to preach, 
and in obedience to Gods word or will , hee did preach it. It is not enough 
for Minifters to receiuecommiflion to preach, but they mull fulfill it : and 
therefore woe to thofe Loyterers, and Non-fidents, that care more to fill their 
barnes, then to fulfill their miniftration. 

For thefecond : Minifters are faid to fulfill the word , w hen they execute 
their CommilTion in a due manner : and this they doe ; firfl: , when they 
preach with all diligence : fecondly, when they hold out to the end , not ta- 
king paiucsforaSermonortwo, or ay cere or two, till they can get prefer- 
ment, but with all conftancy.peifeuering in the labour and workeof their 
Miniftry , till their courfe he ended^ and the fight finijhed * : thirdly, when they 
veuezleallthe counfellof qod,thzt is needful] ifor their hearers : thus Paul ful- 
filled the word, ACl. 20.18. 

Thirdly, Minifters fulfill the Word by afflictions , for thereby they con- 
firme thehearts of their hearers : as alfo , thereby i3 fulfilled vpon them that 
which is in Scripture fo oft fore-told, fhould befall the faithfull difpenfers 
oftheword 3 . 

P z £»& 

1 1L 

oLukfl, jj. 

p Gal: 4.8.9. 
What good 
men get by 
their minifters 1 
q z C< r: j.- zo. 
r z 77x/.- VI4. 

t Mat'. 5: jy, 
u 1 Cor .4 1 j. 
1 Tel: 1. xj. 
x iThef: 27. 
y Luhf 12.- 41. 
zM.ttb: 16. 
I vim 20. iz. 
Math: iZ.ii. 

How the Mi- 
nifters fulfill 
the Word. 


il*hi1-dr \6 


Which is the Myfterie hid. 



bl{am:i: 16. 

& 1J.I9. 
c I{om. 8. 4. 
iCor: 2.14. 
I Cor. x.i 7. 


d I«A« 4: ii. 
e ^o>». 15.18. 

i\Ttm: 3:16. 

cLphtj: 1.9. 
d Col. 1.3. 

J£«w/?. Can all Minifters mew their bonds for the Gofpell ? ^«/». Nay, 
fome can fhew the liuings they haue lewdly gottenjtheir eafe, their dignities, 
I their refilling of the word, faithfully taught by others, the difgracesthey 
hauecaft vpon their Brethren j but alas, their paines or fufferings may eafily 
be reckoned. B ut woe vnto them ; for, for all the euill they haue done,they 
haue brought euill vpon their ownefoules : the Lord 'lefusfhall confumethem 
with the breath of his comming. 

Laftly,inrefpeftoftheefficacieoftheword, it is fulfilled by them 5 for 
many great things.threatned or promifedintheword, were to bee accom- 
plished by them, fome extraordinary, fome ordinary. The extraordinary, 
were bound to ccrtaine times, fuch as were heretofore,the calling of the Gen- 
tiles, and the induration or obftinacie of the Iewes \ and fuch asarenowin 
doing, or to be done, as the reclayming of the world , by the euerlafting 
Gofpell, the downefall of Antichrift, aud the gathering of the lewes : Theie 
things hauebeenepromifed in the word, andhaue, are, and fliall be, won- 
derfully fulfilled by the miniftry of Preachers. Theordinary arefulfilled in 
the Church at all times : and thus the Word is fulfilled in the elec~t,and in the 
reprobate. In the elect, M inifters fulfill the Word ; 1 . In conuerting thofe 
by the word, which wctefore-ordatned of God h . 2. In conueying Chrift to 
theirfoules:foasthewordisnot a bare hiftory of the merit, and graceof 
Chrill, but is fulfilled in the application Gf Chrift c . 3 . By diuiding the word 
amongh them, as the food of their foules, to preferue them. 4. Bytheap- 
plicationofthePromifes, which are effectually in the Miniftery fulfilledin 
the hearts of the hearers d . Laftly, incaufing the Elect to fulfill the Word, 
both in obeying the Word 6 , and in pcrfeuering in the doctrine to the end. 
In the Reprobate they fulfill the Word: 1. In hardening them, 2 Cor. 2.15. 
2. By making them inexcufable by illumination : 3. In occasioning many 
finnes through their ownewilfull corruption, Rom. 7. 8. 4. In flaying them, 
or by fentence cutting them off, Efay 1 1 . 3 . Mat . 16.16.% Cor. 1 o. 6. 

TheVfeof all thisis: 1.T0 fhew the neceflitie of continual! preaching, 
feeing by it, the word mud be fulfilled: many are ftill to be conuerted, and 
all to be comforted, directed, ftrengthened,reproued,&c. 2. Toiufh'ficthe 
continualltrauaileoffaithfull Minifters,that willneuergiueouer to exhort, 
reproue, conuince, &c. They are enioyned to fee the word of God fulfilled, 
and therefore no wonder though they will not let men reft in their finne and 
fecuritie. 3 . To teach vs in all temptations or afflictions, to run to the word 
preached, for thereby God will certainely performe allneedfull confolation, 
or direction, or humiliation. 4. To informe Mini fters, that they muff adde 
indefatigable paines, fince fo much is to be fulfilled by them. 5. To admo- 
nifh ftubbornefinners,totakeheedof prouokingGod,fbrif the word may 
not be fulfilled in their faluation, it fliall be fulfilled in their induration. 

Vcrfe 2 6 . Which is the Myfterie hid finte the world beganne^andfrom all ages, 
hut now is made manifest to his Stints. 

THefewordsarethefourthgenerallReafon, taken from the excellence 
of the Gofpell : which is here defcribed in fbure things: 1. By the nature 
of it, a Myfterie: 2. By theantiquity of it,fince the world begdnne, oxfrtm ages 
and generations'. 5 . By the time of the full reuelation of it,t> iz. Nowj.n the new 
world by Chrift : 4. By the pcrfons to whom it is rcuealed, viz.. the Saints. 

The Myfterie. 1 The Gofpell is a great Myfterie a ,a hidden My &ex\&, hidden 
in <jod c . becaufe it was a fecret in the purpofe and grace of the Father , before 
the world began. Hidden in Chrift , becaufe hee was that flore-houfc in which 
the Father (laid vp all his treafures d , that concerne mans life and immor- 


Vcrf. 26. 

The Myfterie kid* 


talitie : and becaufe he was the meritorious caufe of all our happines. Hidden 
inthefVord*, becaulc the Scriptures of the Prophets and Apoftles, arethe 
facred fountaincs of knowledge 5 and originals, from the bowels of which 
flow the comforts of the Gofpell to the Church. Hidden alfo in the darke 
fhadowesof the Ceremoniall Law- Hidden from Adam himfelfe in Para, long as he acknowledged his happines by the Couenant of workes. 
Hidden from theGentiles many hundred yeares , while they ferued dumbe 
ldols,and had not the Sunncof righteoufnelle (hining among them. Hidden 
from thelewesin part and comparatiuely, becaufe in a manner all the Iewes 
were ignorant of the manner of Chrifts Kingdome, and of the calling of 
the Gentiles, and fuch like : comparatiuely , in refpcft of vs ; they had the 
light of a Candle, but we haue the light of the Sunne : and therefore Iohn is 
hidtobeleaflinthe Kingdome of God. Hidden from the naturallman (till, 
who cannot perceine the fttrituallthings of (/^jno.thoughotherwifehe abound 
with wit and learning. Hid den alio from the very faithfull , comparatiuely, 
in refpect of what they mall know in the kingdome of glory ; and in refpect 
of the differences of degrees among themfclues now. 

JZ*eft. B ut why is the doctrine of mans happinelle fo obfcure to many, 
eucn in the Church, in thefedayesr - Anfw. Man is by nature coueredwith 
the v aile of originall blindnelte £ ; and belides, hee is bewitched with the de- 
ceitfulneireof his aUuallfinnes^, the God of this world, with his wiles and 
fubtilties, his deepene ft and his methodes , blmdeth many thousands, to their 
destruction, that he may hide the Gofpell from them ». Alfo euill thoughts 
nurfed and fortified, as thicke clouds, hide the light from diuers : tofome,in 
judgement, Chrift fpeakes in Parables k : others (hall neuer haue the light was 
offered, becaufe they vfed not the light they had. Theenuious man in ma- 
ny places fowes the tares of corrupt doctrine. And vnto many congregati- 
ons for want of fincere preaching, Immortalttie and Itfe is not yet brought vnto 
light 1, befides,the tranfplendencic of the doctrine it felfe is fuch as exceedes 
the capacity of the moll. 

££ueft. But how comes it, that euen the godly themfelues in all places, 
attainetofo fmall a meafure of knowledge in the Gofpell i Anf, There 
are remnants of naturall blindnetfe , euen in the bed : and the finnethat 
hangs on fo nos without pollution , and an obfcuring propertie. Faith 
alfo, that (hould haue principall vfc in conueying this light, is not without 
fome mixtures of doubts and other drolTe. Affections are not without their 
fumes, which becloud the vnderftanding: fometimes they want the meanes, 
fometimes they are negligent in the vfe of them j and to fee perfectly is the 
onely pi iuiledge of the new lernfklem y that is aboue. 

TheVfesarefor reproofe, for Information, for Inftruction, and for 

Fir ft, it reproues the horrible prophanenelfe of thofe that fo fecurely con • 
temne the Gofpell, fo facred a My fterie : and fearefull is the curfe with which 
God doth auenge the quarrell of his word,euen this, that vnto thefemen, 
the Scriptures both read and preached, are afealedBooke m . And is the Go- 
fpell a Myfterie i then Angular is their dotage and madneffe , that fay, they 
know as much as any of them all can teach them. 

Secondly, wee may hereby bee informed concerning the neceflitie of 
preaching : the greater the My fterie is, the greater need of laborious and 
ftudious men, that are thereunto fet apart, to make manifeftthofc fecrets of 
the K ingdome : for this is the appointment ifCjod our Sauiour, that by preaching 
committed™ certaine men> thereunto fanftified, ( as the Apoftlefaith, ) the 
word promtfed before the world beganne, fbould be manifefted in due time °. 

Thirdly, this fhould teach v« diuers duties : 1 . Let euery man account of 

P 3 faithfull 


f 1 Cor:i:j:n 

%Ef*j 1 j. 8. 



i l Cor: 4: ». 
Efbef} 6. 
Rfutl. 1. 
2. Cor. 10 4. 
kM*th: ij. 

1 i77m.*j:io« 
7ft 1.3. 






o I Cor/ 4.1. 
pTtt. 1.1.3. 
Htk 4. *. 

q^cm.' itf.ay. 

r/« r :j* -J4- 

ftCor. j.!<. 
t Efktl: 3. 18. 

F/w ^w and Generations, 


u^«»:4. 1.3. 
4 V 5.<.1». 

y iT/w.3.9. 

1 1 Cor. 4-1. 


faithfull Teachers, as the CMinifters ofChrift, andfuch as difpence the Mjfleries 
of God o. 2. Weemuft bring Faith to the Gofpell, elfe it will not profitP: 
Reafon and Senfe are no competent Guides or Judges in thefe diuineMy- 
fteries. And the Lord hath commanded thefe fecrets to be manifefted and 
reuealed by the Scriptures, for the triail of his Elect , and for the exercifeof 
their obedience, in beleeuing as well as in doing 1. 5. As we [hould bring a 
refolution to beleeue Gods word in all things , though it be neuer fo contra- 
ry to fenfe,and to common reafon of the world. So when the Lord doth 
reuealc his promifes and flatutes to vs , wee fbould hide them in our hearts 
asgrcat Jewels and worthy Treafurcs, meetetobee kept in our fecretcft re- 
membrance, and the very bowels of our Affections r . 4. This Doctrine vr- 
geth the neceflitie of obferuing the rules of preparation : and to this purpofe 
wee may finde fiue things charged vpon vs , all drawne from this conlide- 
rationof themyfterieof the Gofpell. Firft,wce mull be fureweeber*>W 
to the Lord by true repentance j for till then, the vaile cannot bee taken away 1 '. 
though the word were neuer fo plaine in it felfe, yet wee cannot difcerne 
it, by reafon our vnderltandings are couered with a vaile, and no man can 
iooke vpon this bright Sunne, till his eyes bee annointed »itb cye-fdue r . Se- 
condly, in as much as the Booke Ujealed withfeauen feales , and ko nfan nor An- 
gels is able powerfully to vnfold and open Gods cternall comforts to the 
confeience of man for his faluation, faue onely the Lyon of the Tribe ofludah, 
which is alfo the Lambe flame, hatting feauen eyes , which are thefeauenjpirits of 
God : therefore in acknovYledgement of hhwifedome and power, wee mud go 
vnto him, importunately begging this Bleffmgifor his gtoty , that the Booke 
may be opened, eucn to enrich vs u 3 and that to this end hee would make 
acceptable the oiours of our defires and prayers to God. Thirdly, wee mull 
remouelets ; for if it be a myfterie in it felfe, wechadnotneedeto bring 
hardnelfe of heart with vs, or worldly cares, or troubled affections, or a 
fluggifh fpirif, or preiudicate opinions, or inordinate iufts , or any fuch im- 
pediments. Fourthly, wee muft bring with vs«the Ioane and aduantage of 
former doctrine communicated to vs : for to him that /j^Aforpradifcand 
increa(e,fba/l be given -,but from bim, that hath not for imployment andcon- 
{cionab\cv(e,Jhall be taken away tbatwbicb he bath*. Fiftly,wee mull bring 
a pure Confeience, as a holy veiTell > to recciue this myflorie of faith in 7 : and 
the confeience is then pure, when it is purified by the bloud ofChrift, and 
doth daily excite the defire of puritie of heart and life, bearing with the loue 
and liking of no finne. 

Miniftcrs muftalfo herelearne , with all reuerence and painefulnefle , to 
behaue thcmfelues as becommeth thofe great Myfferies : they muff not on- 
ly be cleanethemfelucs by holinetTc of heart and life, but muft incompaf- 
fion to the people, and the holy feare of the Maieftie of Gods truth and pre- 
fence, teach with power, frequenciej perfpicuitie and authority, and fince 
the Lord hath made them his Stewards of his Myfteries , and holy Iewels, 
and Treafurcs, it is required of them that they be faithfully both in applying 
them to the right owners, and in fetting them out according to their truth. 
LaRly, the meditation hereof may ferue for Angular comfort to all thofe 
that finde mercy from the Lord in the reuelation of his Myftcrie : blejjed 
are their eyes that fee it, and their earesthat heare it *. They are more happy 
then many millions of menbefides. 

Htdfwce the world be game , and from ages. ] Aot rUT e2uvuv ffl -piuv. 
The firft of thefe words is diuerfly accepted , fometimes it is tranflated from 
Etcrnitte, as Pfal. 52 .l.The goodneffe oj the Lord hath endured fromall eternitie, 
as Be *ji thinkes, writing on Luke 1.70. fometimes , Since the world brganne, 
as Luke 1 . 70. AEls 3.21. fometimes it fi gnifieth but of old, or a long time agoe: 

as ' 

Ver. 16. From jige$ and Generations. 

as the Hebrew word (which is thought to anfwer it) is rendred, Pfal. 1 'p.52. 
fbmetimesit is taken for the (pace of a mans lif e, as Peter faid ; Thottjhalt not 
wafomy feet ,«V m aiw*, that is , neuer while 1 Hue \ andinthe3. Eph.vlc.ih&ct 
isfuch a phrafeasihis,6/flrj' to God,&c. tie -nZmf tkV^»«« to aiwV©- ^SalavSv 
as if it fhould be rendered vnto ox throughout aH the generations of the world of 
worlds, that is, of the world tocome. And 2. Tet.^.vlt. hcehith, glorie to 
him, ^ vu* «V »7«ej:K «"'**©" : that is, hencefoortb, to the day of eternity. There is 
vnto man two worlds : the one begins with his life, theother with his death. 
But-fbme would haue it thus, Imdffl ' tLiivnv^dfeculity i.a fifys feculi httitu, 
from the men of this world : fometimes the word notes the ftare of things in 
theworldjas^w.IZ.Z.^Hffvcrp^^stTj^^BTrJtfiwV/^TWj Beenot conformed tothis 
World : and Ephef 1. 2. ajt iiv<t\fSv<t n koop.gvtxt* j According to the courfe of this 
world $ but other render it n/fges $ and fo from ages, may note the time of the 
Gentiles, or the time Once the world began : fothat is well rendred, in the 
laft Tranflation, [Hid from ages and from generations ,] And if any will haue the 
two words diftinguifhed,then it may be from ages, quoad Tempera 5 from ge- 
nerations, quoad jucccffiones hominurru 5 but howfoeuer it is, i: fully imports 
the great antiquity of theGofpell. U the Papiffs will plead antiquity, let 
them hatfe recourfe to the Word, or if their Trumpery will not beare the tri- 
all of this antiquity, itisbecaufethcreisno truth inrhem ; and let this beea 
fuftkicptflay to all godly mindes, that our Doclrineis grounded vpon tbe 
Doftrine of the Prophets, Patriarkes, and Apoftles, which are the bed anci- 
ents : but this is generaJl. 

tsfges and generations.} From the particular confideration of ihefe words 
diuers things will arife. 

Firfl, the tran firory eftate of the world may heere be noted : the things of 
the world in their heft frame are fo mutable, that they expire and are altered 
with varieties, and the men of the world haue but their fhorttime,and then 
they goe out and leaue their roomes to their fucceeding generation ; which 
may icrucfor diuers vfes, if it be ferioufly thought on. Firfl, it fhould caufe 
vs to feare him that cannot cnely change vs, but mowe downc with bis 
Sithe whole generations of men, before whom the nations are but alittleduU 
of the batlance, or drop of the Bucket : andwe fhould alfo magnifie and adore 
that God, thatis of himlelfe fubie&to no change, and liues for eucrmore a . 
Secondly, it fhould make vs in loue with the world of worlds : and to admire 
the blelled eft ate of i uch as (hall be accounted worthy to obtaine that world, 
and the refurreUionfrom thedead h , tofuch an Angelicall and vnchagge- 
able condition 5 and to this end we fhould be quickened toa ferious prepara- 
tion for the world to come, feeing wee haue but our turne and courfe vpon 
earth, wee fhould not fafbion ourfeluesto thuworld c : wee fhould refufe to 
fquare our actions according to the luffs and humors of men d :Ietvsferue, 
not the time nor the fancies of men , but the Ktng of times e . Secondly, wee 
fhould Iooke toit, that neither the cares of this worldchoahe, nor the GOD 
of this world hide or take from vs, thewardofthe kingdome*. Thirdly, and 
if weemuft not feme tha men of the world, northe things of the world, 
much letfe may wee ferue finne : for if any manbee aferttar.t to finne, bee fhall 
not abide in the heufe to the next world s . Fourthly, this may abate the great 
opinion of the wifedome of this world : for what fhall it profit mee to haue 
great skill to get money and meanes for this life, if I haue no skill or wife- 
dom for thefauing of my foule? What lhal it aduantage me to haue a nature 
and carriage, tilled and fitted for the winning of friends for this world, if I 
know not how to make mee friends for a betterworld i whatauaileth it to 
haue gifts for an eminent place in mans Common- wealth, and for want of 
grace bee not acknowledged of the Common-wealth of Ifrael ? to what pur- 



a E&HI.4..Z0. 

b Lukf 10. 2 y 

c Hom.xi.i. 
d iTtt.+i. 
c iTim.1.17. 


2 Cor. 4, 4. 





From Ages and Generations. Chap. 1 . 

pofe is it to be a Dtjpmer »ft bu vtorU t and in the day of Chart to be fw alio w- 
edvp with amazed lilcncc, as not hauing a word to fay for thy poorefoule? 
And yetprouidence for our future eftate may be learned from thefe Chil- 
dren of this world. For if the Children of finne , befoinduftrious to make 
lli ift for their time, how much more Ihou 1 d the hearts of the Children of e- 
ternitie be enlarged to an inflamed care of large prouifion for their immor- 
tal! eftater Fiftly ,this (hould embolden vs to a willing forfaking of our felues, 
in the worlt of alloutward trialls, which is , t» fergte euen *tt for Cbrifls fake 
*nd the G off> ells, it wee be put to it. What great thing is it to part with that 
little «^//thatwehaue in this world, feeing it could ferue vs butforalittie 
time*, and at length wee mud leaue all ! and befides, by a voluntary abnega- 
tion wee (hall be aduantaged in the gaineof an eternal! recompence of re- 
ward a hundred-fold better. 

Againe,in that the Gofpell is hid from whole Ages and Generations of 
men, wee may fee that whole multitudes may be in a miferable efiatejand 
that it is no priuiledge for any in finning , that many are f'uch (inners. Nei- 
ther is multitude, or fucccflion of men , in one minde for matters of Religi- 
on, any noteof thetrue Church. For here are whole ages, and many fucccf- 
iions of men, that all liuedand died without the knowledge of the Gofpell : 
it is a (lender prop for Faith to reft on , to fay our Fathers , and fore-fathers 
liuedand died in this or that minde or opinion. Further, wee may obferue 
hence the infcftioufneile of iinne : how naturally it will fpread , cuen to the 
poifoning of whole Worlds of men. If finne but once get a fountaine,if the 
Lord ftoppe it not, into what riuers of contagion will it defufe it felfe i Alio, 
we may fee how fearefull a thing it is to fall into the hands of an angry God, 
fince the Hues of fo many millions cannot hnde pitty or pardon with him. 
And theinfenfiblenefle of (inners may hence be noted alio. When would 
thofe ages and generations of men haue awaked out of their idolatrous 
(leepe, if the Lord by the voice of his Sonne, and his Seruants , had not a- 
uakedthem 'Morcouer,itmay be manirellhom hence, that the Lord in 
difpencing his grace, is not moued by any outward things : for what can 
any per ion or people haue to commend them by to God , which thofe Na- 
tions had not? Laftly, we may here fee it verified, that Gods judgements 
are like a great deepe : it is not for man to conceiue that hee (hould be able to 
fcarch into them. Yet leaft any (hould ftand (till , and be fwallowed vp with 
amazement, at the fall and ruine of thofeworlds of men, let him confider 
of tljefe things following. Firft , that thefe people were inftruded by the 
Creatures, and had a Law written in their hearts 1. Secondly, that thefe ter- 
rible defcrtions, and exquifice judgements, weredeferued by aninfinitemea- 
fure of horrible finnes ; which if wee could foundly confider of, our Obie&i- 
ons about their falls would be much dulled. Thirdly, that it is God that pre- 
fcribes and defcribeth I ull ce : and therefore things are iu ft, becaufe he doth 
them -, not that firft man mu ft pronounce them iuft , and then God will doe 
them. Fourthly, that the reafons of this dealing may bee iuft, though not 
expreft vnto vs. Fiftly, that Chriftians are charged to be wife to fobrietie: 
they may not let their thoughts runne as farre as they will , butmuftletGod 
alone with his fecret Judgements. Sixtly, that the things are now ftrange and 
obfeure, (hall be more fully reuealed in the day of Chrift, when all (hall bee 
cleered and made manifeft. 

ObieR . But fome Papi ft may fay, it is plainc by thefe words,that the Scrip- 

ture is hard , and not fit for the common people , feeing it is called a my fiery. 

lAnfw. This place cannot helpe them; becaufe it is faid, thzt now it is re» 

ue*hd • and forhdr cauill comes out of feafon. 2 Becaufe it is , and was 

hidden from carnall men, not from Gods feruants : wee doe not wonder 


Verf. 26. 

l>(ot reuealed to the Saints. 

though the Scriptures hee as afealed boolte vnto fuch carnall wretches a? 
they are. 

Now reuealed. ) God hath reuealed the my fterie of his Will diuers wayes ; 
firft, by Dreames : by Day-vifions : by Types and Sacraments : by Angela: 
by Prophets, and extraordinary Men : by C H r i s t, appearing in our 
Nature : by his Spirit : by the Scriptures, and by theordinarie Preaching of 
the M iniirers, Dreames, Vifions,and Types, were peculiar in a maner to the 
olde Teftament: the mini fterie of Chrift, in his owne perfon: of the Pro- 
phets, and extraordinary Men, and Angels, is now ceafed : fo as vnro vs this 
Myfterie is reuealed, by the Spirit, in the minifterieof Gods Seruants, and 
in the vfe of the Scriptures. 

jgtte/}. But was not the Gofpell reuealed till now, fince Christ? 
tyinjw. Yes, it was : as thefe places may proue, Iohn tf , 56. Abraham [aw 
his dates j and Mofes wrote of htm. All the 7>rophets gatte witness vnto Chrifl, 
Aft:. 10.43. 'Rom. i.i. Christ tithe fame yeflerday^andto day, andfor ener,Heb. 
13. 8. but the Gofpell was hidden in rcfpect of the time of themanifeftati- 
on of the glory of Chrift ( efpecially to theGenriles ) and diuers things in 
the manner of Chrifts kingdome were not reuealed vnto them h :a:»alfoin 
refpecT of cleerenelTe of reuelation , and the more ordinary life and power 
ofthe graces ofr he Medias, and the more plentiful! efufion of rhe gifts of 
thefpiiit. Fiftly, that it was not reuealed before, viz. as it is now, they had 
before ChriftsTO^eA*,**', that is, the promife of the Meflias to beeexhibited, 
and wee haue ivayyihltur, the tidings ofthe Medias exhibited. Two things 
may be hereobferued. 

Firir, That Gods Seruants may know their owne particular blefredneffe 
for he faith, it ix reuealed to the Stints. 

Secondly, thatthe fcafons of thereuelation ofthe Gofpell, in the power of 
it, are lingular priuiledges, and greatly to be heeded, and therefore woe is 
to thofefoules that negieft fuch dayes of grace, it is double condemnation. 
It is damnable to fit in darkeneile, and haue no meanes of life, but it is much 
more the condemnation of thefe worlds of prophane perfons, that light is come 
into the world: yea, into the Countrie : yea , euen to their owne Townes and 
Congregations 5 and yet they will loue darkenejfe rather then light. And on 
the other fide, it (hould teach men that know the time of fuch vifitation,both 
zobearewitnejjetothe light , by prefence, countenance, maintenance, and 
ellablifhing of it for them and theirs 5 andalfoto walk? as the children of the 
light, euen as a people exceedingly priuiledged, andblelled of God. 

To his Saints.} The word Saint is fomtime giuen to (fhrtft \ fomtimes to An- 
gel^, fomtirnes to the blefiTed in heauen '.fomtimes to the faithful on earth™. 
The Pope hath his Sain:s,and fuch are thechoyfeof the moftdefperate Trai- 
tors, as he ordereth his Canonifations in our daies : And the world hath his 
Saints to $ and they are ciuill honed men : but here, by Saints , hee meaneth 
the faithfull on Earth; and they are Saints, that are holy by the righteouf- 
nedeof Faith": that haue the fpirit of SancTincation ° : that are feparate 
from finners by a holy calling P : that are reformed from the principal! euils 
of their former conuerfation 1 : that call vpon the name of the Lord r ; that 
areconfecratetoGodinfpeciallholinelleof life. 

Qaeft. ButifamanliueciuillyintheworId,$ullnotthat feruetheturne? 
Anfw. It will not : our riahtcoufneffe mnfl exceede the right eonfneffe ef the 
Scribes nnd Phanfcs. And it may be profitable oft to recount the defects of 
the ciuill honed man. Firft, he wants finceritie in the firll Table. Secondly, 
hee flicks not at rheinward corruptions of the fecond Table. Thirdly , his 
praifeis of men, in his bed actions,or elfe fome other corrupt ends. Fourth- 
ly, hee is wholy voide of the inward worfhip of God, and in the outward 



How the my. 
fterie is reuea- 

I Tet. 1. 10. 


lob.- 3. 
kloh I j. if. 
I M atb, fj. j j, 
mTfal.K. ? . 
n^ta-. 26.18. 

1 Cor: j.- 16. 

p \om: v 6. 

1 Car: la. 
qi Cor: 6:11. 
ri Cor. i:i. 


The defers of 
the ciuill ho- 
neft man. 



To fbhom God Would make known. 


p. i. 

a T fallen. 

d fyw.t.17. 
e Matt. 1 6. 1 7, 

g 7<*mri 1.5. 

h MrtU.11.15 

i Af <j«I». 1 5. 

hee is either fecure or fuperflitious. Fiftly, hee neuer traueljed in the new 
birth for his honefly. Sixtly,he wants the righteoufnelle of Faith. Seucnth- 
ly,for the moil parthis heart is not found nor vpright in his farnily,efpecialiy 
for matter of Gods worfliip. 

Verfea7. To whom God would make knorrenwhatjs the riches of 'his glorious my- 
fterie among the Gentiles, which rtches is fhrift in you for hope of glory. 

THefe words containe the fifth general! reafon, taken from the excellen- 
cy of the fubiecl theGofpell in the preaching of it propounds vnto 
men : and that isChrifl. And in this reuelation of Chrift, conlider, 
whom : viz. to the Saints: 2. by whom : viz,. God: 3. what ische caufe, 
viz,' the Will and goodTleafureofgod. Hee would. 4. the manner: i.ifvve 
refpectthe vnregcnerate world, it is in a Myflerie. 2. if we refpccT the grace 
communicated, it is a glorious and rich my fiery. 3 , if wee refpecl the place 
where Chrift asaSunne of righteoufnelle riieth : it is in yon .- that is, in the 
heart of man. 4. if wee refpetflthe perfons hee makes choyce of, it is the 
miferable(7«»f«/w. AmongH the Gentiles. 5. if wee refpecl future things, he 
isreuealed as the hope of glory. 

To jy/><?;».]Oftheperfons to whom,I haue fpoken in the end of the former 
verfe, onely this Doctrine may be added. That only the Saints, that is, holy 
men, find Treafures & Riches in the power of the glorious Gofpel of Chrift. 
The Lords fecret » one ly with them that f ear e hirru a : till faith he revealed men are 
fbntvp h , asinadungeonorprifon j the Lordfpeakes peace onely to his people 
and his Saints c . The righteoufnejfe of God is revealed to the tuft man that Will 
Hue by faith d . V lefts at»dbloud,xi\\ there be a new birth, is not capable of this 
reuelation e , men that hate to be reformedhzuc nothing to doe with Gods Coue- 
nam £ . Hence we may fee where the fault is when men be fo auerfe, and vn- 
teachable, when people haue the meanes and cannot vnderftandto profit and 
doe good, it is onely in their owne hearts lulls, andwickednelfeof life : and 
therefore let euery one that would grow rich in knowledge, labour to bee a- 
bundant in praclife, for thefauing knowledge of this my liery encreafeth, as 
grace and holinerte groweth. 

God.~\ Doil. Godisrhe author of allfauing knowledge rhcistheF/tfW*/" 
lights. The vfeis therefore : Firfl, if any man lackewij dome, It t him ask? it oj 
Gods. Secondly, let all that would haue knowledge vfe good means. Thole 
people that are too wife to vfe reading, hearing, conference and prayer, are 
but in a miferable cafe, thofe they account filly people ; euen as babes & fuck- 
lings *», in comparifon of them, carry away the blcfling, \\ hile they liue and 
diein their finnes. Thirdly, in the miniflcry of men, wemufl beleeuethem 
no farther then they bring warrant from the word of God : it is Gods word, 
and not mens fayings or precepts, mull be our guide : afeare of God bred by 
mans precepts will be invaine 1 . Fourthly, wee (hould prize euery dramme of 
true knowledge got from the Word, at a high rate, cuen to excell all other 
things, as beingthe peculiar gift of God. 

Would.] The rcafons of the difpenfation of fpirituall fauours in Chrift, 
are not in vs, neither in will nor worke, but in the good pleafure of GOD S 
mil ; which fliould teach vswith fo much the morethankefulnelle to cx- 
prefTe our admiration of Gods loue, that could finde nothing in vs but caufe 
ofhate,euenforeuer 5 what are wee, or what are our fathers houfes, that wee 
fhouldbec thus exalted in the Courts of our God f and withall, wee fliould 
in all things refigne ourfelues ouertoGods will, as the highefl caufe of all 
things : wee fhould rell in his approuing will, as our checfell happineire.and 
obey his prefcribing will, as the abfolutcil and perf e&efl forme of holinctfe, 


Ver. 1 7 . What is the riches ofthegloriom Myfterie^,. 

and be fubieft to his difpofing will , being patient in all trialls and troubles, 
b ecaufe bee did it k . Laftly, this might breake to powder carnall hopes : how 
canft thou plead, thouhopeft that God willfaue thy foule,feeing there is lim- 
ply nothing in thee that the Lord cares for ; and thou haft not fought his 
grace by found Repentance and true Faith ? 

Makeknowne.] Diuers things haue beene noted before, concerning this 
manifeftarion and reuelation of the Gofpell : that which oncly I will here 
addc is the effefts of it. The proper erred of the powerfull publication of 
theGofpellis, to bring life and immortalttieto light 1 : Butthe accidemall cf- 
feft,istomakevarianceandoppofitionsamongftmen. WhenCH rist 
comes in rhis manner, hec comes not to bring peace : as the Fanne fcattereth 
the Chaffefrom the Wheat, fo is the word, powerfully preached. I need go 
no further then this Citie for an inftance j though matters of controuerlie 
h.3ue beene wholy forborne, and differences in matters about Church go- 
. uernement and ceremonies haue not beene fo much as touched with publike 
preachings j and thatmatter of regeneration,fakh, and fandifkarion, hath 
beene almoft onely vrged : yet fee what ftirres $ what differences of cenfures; 
what indignation at the reformation of any foules that haue beene wrought 
vpon by the word $ what inuectiues 5 what ftrange reports, what abhomina 
ble lies, and (landers haue beenealmoft weekly raifed 3 and divulged through- 
out all the Country round about ? 

What is the riches of the glory.] The Apoftles varictie,and effecluall rearmes 
are to be noted, though he haue fpoken much, yet heeis not draw nedriej 
but fpeakes (till with great feeling and efficacie, both of word* and matter. 
And indeed as any men are more holy, they haue the more deepc and tender 
Affeclions in the meditation of the glory of the things of the Gofpell. This 
holy man cannot fall vpon the mention of the Gofpell , but his affections 
burft out into great tcarmes of Admiration, as if hethirfted after varierie of 
words to cxpreife his inward eftimation : and as it is a figne of a fanctifying 
difpofition to be fo affected ; Co , when wefee holy men ftriuing for wordes 
to expreire the glory of fpirituall things, it may fecretly condemne the cold- 
neffe and barrainneile of our dull fpirits , that vfually through the deceitful- 
nelleof finne,prouetohaucthedullcft affeclions, where wee fhouldbee 
moftftirred rand the Apoftle doth well in feeking thefe affecting tearmes, 
that fo hee might excite affection and appetite in the hearers $ for people will 
no longer proht by the word, then they admire it, and long after it with adi- 
mation : and therefore it fliould be a holy difcretion in Minifters , to ftudy 
byallmeanestoteachinfuch a manner as might mod ftirre affection and 
beasked. Say that we hauegotten a great affection to the Word,andthat 
wee doe highly efteemeofit, and long after it, what mud wee doc to keepe 
this appetite, that wee lofe it not , and that it die not in vs by little and little r 
Ianfwere.-thoumuftlooke to thy felfe in fiue things. Firft,takeheedeof 
euill company : the people that cried out, for very admiration, Hofanna f 
bUfteibe he th«t commeth inthc name of the Lord-, when they were gotten a- 
mong the Scribes and Pharifes , had altered their note, into Crucifie hintj y 
crMcifie him. Secondly, thou muft purge often,that is,thou muft,by mortifi- 
cation,beoft in humbling thy foule, by confeffion and forrow to God in 
prayer j elfe fulneffeandfatietie will ouer-chargethis appetite, for fo mull 
hee doc that hath a ftomackeapt to be filled with ill humours : as experi- 
ence, both in body and foule fhewes. Thirdly , if thou wouldeft not defpife 
prophefying,thou muftfrj*// things, and keepe that which u good 5 which 
thou doeft if thou obferue thefe two rules : 1. if in hearing fuch Minifters 
as haue either their hearts, or the doctrine vnfound , thou Jep*r*te the pre- 



kp Mii?.?. 

I z77».i,xo. 


What wee 
muft do to 
keepe affefti- 
on in the ad- 
miration jof 
the word. 


jfmong the Gentiles. 



m H«f: $.11. 

Lukf XI. 34. 

True know- 
ledge, is a 
rich know- 
n 1 Cor: 1.$. 
o r PM:$-9- 
plobn 17.3. 
qf^«e/;3. 17, 


tMat:i$. 37- 
fHo/; 4.1.1. 

t l^»f/.- J. 

u'Bfa: 1.10. 

Nine', Vfes of 
the Doctrine 

1 of the calling 
of the Gen- 

tiom from the vile. 2. If in hearing the beft men, thoubeefpeciallycarefull 
to keepethat part of Doctrine, as did particularly touch thee , and fo was in 
a fpeciall manner good for thee. Fourthly , thou mud looke to thy felfe, 
thattheprofits, pleafuresyorlufts of the world? fteale not away thy heart 
from communion with God, in the meanes. Whoredome and Wine,and the 
cares of this life, &c. will take away any mans heart m . Fifcly, thou muft ex- 
ercife thy felfe in the reft of Gods Ordinances, elfe difvfe in one, will in time 
breede contempt of all, and God will not haue all the honour giuen to one 
of his ordinances 5 and doth of purpofe many times withdraw his blefling, 
( which is the bellowes of affection and eftimationj from one ol his ordi- 
nances, becaufe hee will be fought in all. 

Againe, out of the Apoftles tearmes, we may obferue the great excellen- 
ce of the Gofpell : for wit, it is a my fterie moll dcepe : for worth, it is riches: 
and for credit, it is glory. 

Thebes. ] Dott. The true knowledge of Chrift is a rich knowledge. 
Hence the Corinthians are faid to be rich in knowledge n : and Paul compares 
it with, and commends it beyond, all earthly riches °: and it is fo both in 
refpedir oftheObieft , which is Chx i s t, thefountaineofallTreafure; 
and in refpeft of the nature of it, being a part of eternall life p ; and in refpect 
of the effects, becaufe it makes a man rich in grace. And it appeares by the 
contrary 5 fortobebIindeistobepoore,andnaked, and miferablei: and 
therefore they are farrc wide that thinkeall thisftudyingof the Scriptures, 
and following Sermons, will make Men beggars ; they remember not that 
to take the Gofpell from Ierufalem, was to leaue their houfes, as well as Gods 
Houfc, defolate r :and the want of the knowledge of G O D in the Land, 
was the caufe the Lord contended with them by fo many judgements f : and 
if any Nation vnderHeauen may auouch the truth thereof, this Englifh 
Nation may : for wee may well fay, the Gofpell hath beene a rich Gofpell vn- 
tovs: it hath brought vs Peace, and Profperitie within our walles , anda- 
bundance into all the quarters and corners of the Land. Hence alio wee 
may gatheratryallof our faith: for it wee haue faith, wee are carefullto 
feeke, and as glad to findc, fauing knowledge , as the carnall man is to finde 
his earthly wealth. Parents alfo may hence know which way to go about to 
make their children happy, euen by ftirring vp in their hearts the inftruftion 
and nurtureof the Lord. 

GUriotu.\ D08. This my fterie is glorious; and it is fo, Firft,ifwc refpect 
theoriginall of it : it was begotten and concciued in the bofome of Hternitie. 
Secondly, if wee refpect the perfons imployed in the miniftery of it, viz. 
God himfelfe,C hmst, Angels , and the choyfe of men. Thirdly, if 
wee refpect the effects : It brings glory to God 5 for vpon the opening of the 
Bookeby the Lambe, there followeth Himnes to God c . It brings a glorious 
reft to the hearts of Chriftians, when they are fatisfied in the affuranceof 
the tidings of Gods loue, and purged of thofe vnruly affedions, that fo tor- 
moiled their hearts before." Befides, the glorious priuilcdges which after 
men are called out of darkenelTe, they enioyinthisrnaruailouslight*. Fi- 
nally, it (hewes a Chriftian the glory of Heauen : this fliould comfortGods 
Seruants againft the fcornes of the world, and troubles of life. The Gofpell 
with difgracc and much want, is a great portion; and it matters not how wee 
be efteemed in the eyes of the world, if w ec be made glorious by the Gofpell 
in Gods eyes 5 and in the eyes of the Saints : they are glorious times when 
the Gofpell workes openly in the life and power of it. 

lAnwngtkeCj entiles.] In the calling of the Gentiles, wee may informe 
and inftruft our felues many wayes. 

Fir ft, it (hould fettle vs in the alTurance of the truth of Gods promifes. 




Which riches is Qbriflinyou, 

Neuer any promifes more vnlikely : and befides , they lay dead for along 
time. That which Noah foretoldc, is come to patle : for laphet u perfwaded 
to dwell in the Tents of Sem \ That fea of knowledge, which Efay Ipake of,is 
likewife glorioufly accomplillied among the Churches of the Gentiles/. 
Ieremte laid, the Gentiles fliould come vnto God from the ends of the earth, 
and it is fulfilled 1 - The concourfe to the preaching of the word, which 
Mtcha and Zacharie foretold, is likewife verified a . 

Secondly, wee may hence fee that the word will make great alterations 
where it comes. 

Thirdly, that God is tied to no place nor people : if the Iewes will not 
bring forth fruits w orthy of the Gofpell,but defpife it;the Lord will prouoke 
them to enuy : euen calling to himfelfe a people that fought him not. 

Fourthly, that they that are laft may befirtt,and that they that now are 
not vnder mercy, may goto heauen before vs. 

Fif tly, that as any people are more fenfible of their miferie wichout grace, 
they more fee the riches of their calling. The Gentile s that wallowed in 
finnc,andwickednetle,'-fee a wonderfull glory in Religion, when by the 
Gofpell they are conuerted. And that may be the reafon why Publicanes 
and Sinners are fo deepely affected, and inwardly touched , v\ hen ciuill ho- 
neft men are fcarfely moued with any fenfe of the need of their conuerfion. 

Sixth/, their conuerfion may allure vs, that none are fo miferablebut the 
Gofpell can make them happy. 

Seauenthly,weemayfee caufe to bewaile the hardnede of our hearts. 
Can the Gofpel conquer fo mightily and efTccTually,tbefe w orlds of people, 
to the obedience of fairh, snd fuch a tender fenfe of the glorious riches 
thereof : and are our hearts no more melted and ftirred within vs ? Though 
the Lord cry and roare, and (h'rrevp himfelfe in his iealoulie, asamanof 
warrc, yet are wee deafe, and heare not ; and blind, and fee not. 

Eightly,in thathe faith,that this myfterieis glorious among the Gentiles, 
it (hewes, that the Monarchy of C H R 1 st ouer thefe conquered Gentiles, 
is truely glorious. Which may iuftly confound our Statifts and Politicians, 
that can fee no glory but in earthly kingdomes. 

Ninthly, let vs that are abiects of the Gentiles, that haue no true honour 
but by Gods couenanr, draw water with toy out of thefe tVels of Saltation b : and 
la(tly,ourcalling,thatar€Gentilesby nature, fliould make vs in compani- 
on of thelewifh nation, pray heartily for their refloring 5 ilnce they were cut 
off", that wee might be grafted on c : andthe Law came out of Ston, and the word of 
the Lord out of Ierufalem d . 
Which riches is Chnfttnyou.] Out ofthefe words 4.things may beobferued. 

Firft ,rhat there is one and the felfefame happines , conferred by the Gof- 
pell to all the faithfull; the fame I fay, in nature and qualitie, though not the 
fame in quantitie,r^<? fame ff/irituall me ate , and the fame (ptrttttall drink? ; the 
fame GOD, and Father , the fame Christ, and Sauiour j the fame 
meanes,and the fame merits, the famegj-aces , and the fame glory. Which 
may ferue for good vfe. For if the Lord giue vs the lame wages hee did his 
bed Seruants, wee fliould ftriue to doe the fame worke : wee fliould bswaile 
our finnes with the fame forrowe, and watch ouer ourliueswiththefame 
care, and abound in the fame fruites of righteoufnclTe, and liue by faith in 
all try alls and tentations, as they did. And againe, it may be comfortable 
for penitent finners. For the fameGod that had mercy on Damd, will con 
firme vnto them(if they truly defire his fauour , and w ill forfake their owne 
imaginations ) by an enerlafling covenant, the fare mercies ofDauid*. And if by 
faith we proue our felues the children of faithfull ^Abraham-,, wefhall be blef- 
fed with ^Abraham { . 



X Gen 9. 17. 
J ffa:i 1.10, 

2 ltr:\6, 19. 
a Miih:+ i, 
Zacb:b. 10. 

b Efa: li.j. 

C fyw. I 1, 

e EC- * < 1 
i J{om: 4. 



Chrift the on. 

ly true riches 



g lam: 1. f. 


Which riches is Chrift inyoiu 




1 J^wj: io.iz. 
m i Cor. 1 j, 5. 

oEpbef:}. 18. 

How Chrift is 
ptym;8. jz. 
£/*.•«>. 6. 
/«/;» 17. <>. 
q 1 Cer: 1.14. 

r G^.' J.»4- 
f Gal: j.l. 

How we may 
know that 
Chrift is in 
our hearts, 
t 2 Cur: 4.6. 
u 2 Cor: 3: 18 

x fyw.- 8. j 7. 
yMath:.f. ix. 

2 1 Cor.* 10. J. 

Secondly, that Chrift is the onely true riches of the Chnftian, 2 Cor, 8. 9. 
Eph. 1.7. 6c 2.7.6c 3.8.Hf£.ii.2t5. This may feme for diuers vies. 1. To 
warne vs, that we defpife not poorc Chriftians, feeing they are made rich in 
the faith of Chrift, and heires of the Kingdome 2. They are truly rich men, 
though they be neuer fo meane in the world. 2. Let vs all looke to our felues, 
that wee d'Jpife not this riches of the bountifulnejfe of God ', when in thcGof- 
pell it is offered vnto vs : though wee may goe on with the hardneireof our 
not repenting hearts, yet if by fpeedy repentance wee preuent notour ruine, 
we (hall heape vp wrath againft the day of wrath , euen the day of the de- 
claration of theiuft vengeance of God vpon fuch obftinate and fecure fin. 
ners h 3. Let net worldly rich men glory in their riches ', but rather vfe rhcir 
outward riches as helpes to further them vnto this true treafure : elfe their 
riches fliall not fhelter them in the day of Gods wrath againft the woes de- 
nounced againft them k . Laftly, would any man know fomefure way how 
tothriuewkbgreatfucceireinthefefpirituall riches ? let him thcnamonglt 
other things, clpecially, remember to pray hard : for the Lord isrichtoaii 
them that call vpon him K 

Thirdly,C h r i s t is in the faithfull" 1 : hee liues in them " : hcedwels 
in them ° : but that this doctrine may be more fully vnderftood.I propound 
due things. 

1. How Chriftis conuciedinto the foule of the faithfull 

2. By what effects hedifcouercthhimfelfe to be there. 

3 . What they get by his comming. 

4. What intertainement they ought to giue him. 

5. Who haue not Chrift in them. 

For the firft, there is this order. Firft, God fecretly giues Chrift to the 
beleeucr, and the beleeuer to Chrift P: then Chrift begins to manifeft him- 
(elfc, riding in the Chariot of the word s The word(that before was a dead 
letter ) receiueth life by the prefence of Chrift, and that both in the Law and 
the Gofpcll. The law being made aliue, attacheththe particular (Inner, and 
playeth vpon him the part of a Sergeant, accufer, Iaylor,or Iudge. And the 
(inner putting in baile, the Law brings him to Chrift, and wilinotlethim 
goe to another r : then the Gofpell gets aliue, and crucifies Chi ift before his 
eyes f : and propounds varietie of iwect promifes. The (inner being btaten, 
and wounded almoft to death before hee would yeelde to the arreft of the 
Law; feeing now whither he is brought, laments with vnfpeakcablcgroanes 
his ownefinnes, and the horrible torments hee fees the Sonne of God put 
to, for his fake: andatthefamctimethefpirit of the Sonne workingfaith, 
a wide doorc is opened, Chrift enters in with vnvaluablcioyes, wrought in 
the heart of the (inner. 

Now if youaskeby what effects Chrift difcouers himfclfe to bee there. 
I anfwere there is alight ( when Chrift comes in ) that giues the Knowledge of 
the glory of god, in thefaceofChnfl t . And being rauillied , they beholdat tn 
a mirrour, the glory of God,and are transformed into the fame Image , thsfpirit of 
God making them fuddainely new Creatures". 2. The conuerr nowfindesa 
fauonrof the things of the jpirtt : and hishearr is bowed to be fubiect to the law 
of God*. 3. Heeis baptizedrvtth the fire of zeale, and holy affections, and 
defircsy. 4. Thereappeares a battel 1 znd combat in the foule, and much 
tufting on either fide, the fpirit redding with teares, and ftrong cries. 5. In 
this combat Chrift vndertaking the battcll, fends out by his ordinances, his 
arrefts, and apprehends one by one, eucry imagination that rebellioullic 
pursitfelfeforwardintheoppofition, and exalts it felfe, and will not leaue 
till it be brought in fubicction, fo as the obedience of Chrift may haue the 
vpperhand*. C.TheJpirit ofthe Some di/couershimfelfeasa (ptrit of f»pf It- 


Cbrifl in you. 

cmons, by w hich the tender infant beginnes to learne with holy defires, and 
fecrctincouragementstofpeakein Godslanguage , and by prayer to make 
kn:wne his griefes and wants, in the beft manner, vttering his affiance in 
God,as a Father x . 7. The/W ofgod,and of Chrift,and of Gods Word, and 
Gods people, ufhed abroad in hts hearty and it now conflraineth him to holy duc- 
tus *. 8. The body groves dead in refpetl offinne , and the feirit is life for rightt* 
oufneffefake b : refolution more and more increafing, both for reformation of 
(innc, and new obedience. 0. Hee findes himfelfe proclaimed free, theprifon 
dooreftt open, his fetters knocked off, his wounds made by the law healing a- 
pace, his depts paid, & himfelfe in a new world, inioying a true Iubile c . 10. 
Heliues thenceforward by thefaithof the Sonne of God, fbrSaluation, for Iuftifi- 
cation , and for preferuation* 1 . 1 i.The heauenly dewes of fpirituall ioyes , 
often water 'and refrefli his heart in the vfeof the meanes 3 with delighcfull 
peace and tranquility in his heart and confeience *. Laftly, in a holycouc- 
nanting with God,his daily purpofes and delires are to cleaue vnto God, de- 
uoting and confecrating himfelfe and his vowed facrifkes vnto God , in the 
mediation of Chrift. 

Thirdly , the benefitcs hee hath by the inhabitation of C h ri s t , are 
fuch as thefe. I. GOD is in Chrifi , reconciling him, not imputing his fanes f . 
I . Chnfi is mitds vnto him fVifedome ,S antltfication, Right eoufneffe, and Redemp- 
tion S. 3. t\\\the promifesof Chrifi are to him, Tea, and Amen: hauing the 
."<ir»f/?giueninthefpiriti and the fame fealed by the fame fpirit h . 4. Hee 
is not destitute of any fxaucnly gifts ', but hath the feeds and beginnings of all 
fauinggraces. 5. The grace of (fhrisl /ball be fuffictent* againft all temptati- 
ons, by the power of Chrijl that dwels in htm , and as his outward AJflitliens doe a - 
hound, fofhall the confoLtions of Chrift abound alfo f. 6. Paul » his, and Apollo is 
his; jea,allthings are his, as he is Chrifis m } hehr.h his iutereft in all the means 
jf faluation. 7. God hath giuen him Chrift, how {ball hee not with him oinc 
him all other things alfo a ? Finally ;tternaU life is the gift of God, in, and with le- 
fts*- Ch if*. 

For the fourth, if you aske what you mud doe when you finde Cbrifl in 
your hearts. I anfwere, if you Hue in the fpirit, wal^ein the fpirit? , let olde 
things paffc , and all things be new : for ifyoubein Chrifi Ieftts,yott mttft be new 
(freatures 9, the olde conuerfation in times paft will not now ferue turne, 
butthe olde man with his deceiueable IhJIs mud be caft cff r : Now thou muft 
learne zKotoliue by Faith,znd not by fence, and carnall hopes as thou haft 
done. For Christ keepes his refidence in our hearts by faith f : for in 
that wee henceforth line intheflefh, wee mttft refolueto line by the faith of the 
Sonne of God thatliueth invs l : beeing alfured that in him are all the treafures 
of holinetfe and happinefte. And to this end thou muft pray confhntly to 
God, that thou mayeft bee able todifcernethe length, bredth, depth, and height 
of this hue and louing prcfence of Chrift". For others ife it is a knowledge 
pajpth *//naturalI vnderftandtng, and his wonting in vs uaboue all wee can a>ke 
or think?. Why fhoulda Chriftian feare any wanr, thatcarrieth a Mine of 
treafure within his owne breaft I And what a fhame is it that wee grow not 
exceeding rich , feeing there is nothing but Faith and Prayer will get h K ? 
and why fliould we feare cyther tribulation, or perfectttion^nrpaine, or periH,(ee- 
ingtbisis our viclory,euen our faith, and wee are ailured.that in the end wee 
fhall be in all thefe things more then conquer ours through him that louethvs , and 
lines in vs Y f 

Further , doth the fpirit of meekenelfe, and of Chrift, dwell in thee ? Oh 
then, aboue many things learne lowlmejfe ant humility x , and if the Lord 
giue thee a tenderanda harmelelTe heart, watch with all carefulneffe that 
thou bee not bewiUd from the innocent fimplicity that is in Chrifi Iefm *. 

(^ * Laftly, 

1 7 l 

X Gd: 4.4.1. 

c * Cor. j.i 7. 
Eft: 6 1.1.2. 
d Gd:x.zo 
l Cor: 13.14 
e H of: j 4.6 

The benefits 
come by 
lingin vs. 
i 1 Cor. 5.I9. 
g I Cor: 
h iCor.i.zo. 


i 1 Cor: 1.6,7. 

k iCtir. u.<j. 
I a Cor: i.j. 
m 1 Qor:i n 

n fy>m;8.$4. 

o J^m:6.%i. 

p G^J.24. 

q 2 Cor.'j. 16. 

f Ej>htf:$.i4. 
t Gctl.z.zo. 

u Efhtpi. 18. 

X I\f»K 10.12. 





The hope of glory. 



Scauen ill 
figne« that 
Chrift dwels 
not in a mans 

Col: }.!.*• 

*.«»: J- J- 
Z Cor; 4. 1 8. 
iVet. 4. 13. 

/4m: a. f. 


Laftly , thou mull labour for inward fincencie , both of thoughts and affe- 
ctions : thy heart is Chriftschamber of prefence , where hce ahvaies rcfides, 
and as thou art carefull to looke to thy behauiour becaufe of mans prefence, 
fomuft thou much more looke to thy heart, to kecpe it cleane, and pure, 
and chad, and euery day to drelle it new , fince the King of glory is come 
in to dwell with rhee. Menwould bee very carefull to looke to that roome 
wherethey would giue their beft entcrtainement. Alas, wee haue no better 
roomethen our hearts to welcome our Sauiour into .- And fhall not wee 
keepethem with all diligence I woe be to vs, if wee tempt or grieuehim by 
our inward vncleannefle. 

Now for the fift point, there are feauen ill fignes that Chrift dwells not 
in a mans heart. 

Firft, when a man fauours nothing but carnall things. 

Secondly, when a man hath, or defires, orefteemes, or labours afterno 
other knowledge, but what is ordinary or naturall. 

Thirdly, when a man makes no confidence of inward finnes. 

Fourthly, when a man hath no zeale in Gods w orlhip, or holy affections 
towards God, and bis people, and his word. 

Fiftly, when a man hath not a faith that he can liuc by. 

Sixtly, when a man neuer feeles theheau'enly ioyes of Chrift in his heart. 
' Seauenthly, when a man can Hue in any grofte finne.without trouble and 
angui lh of fpirit or defire, and indeauour to breake it off by repentance. 

The hope ofglorj.") The riches of a Chriftian are either in this life, and fo 
it lies in the grace of I e s v s C h r. 1 s t $ or elfc in the world to come, and 
fo it is glory, euena mod glorious and admirable excellency of felicitie; 
which llia.ll haue in it eternal 1 righreoufnelTe , and the continuall bleffed vi- 
fion of God, eternal] ioyes.and perfection of all things round about, euer- 
lafting honour, and lingular efteeme, mod fweete focie tie with holy Angels, 
and blcfled Saints, with vnfpcakeable peace , and reft ; together , with that 
admirable clarification of the very bodies of the righteous. 

The confideration hereof fhould allure vs to the continuall thought of 
Heauen, and to a feruent affection after it, firming to expreffe our hope of 
Heauen, by a conuerfation that tends to glory and immortalitie : and to this 
end wee fhould be importunate with the Lord, to fliew vs this glory by the 
fpirit of reneUttottj that we may be able profitably to folace our foules in the 
middeit of the tcntat ions and afflictions of this world, with a ferious con- 
templation of our right, in Iefus Chrift , to this admirable glory , tbatis to 
bereuealed. And the meditation of the glory poore Chriftians fhall one 
day haue, mould teach vs to honour them now , and receiue them into our 
heartie and inward i ocictic, and to vfe them as fuch, as we are allured are the 
heires of more glory then this world is worth : and laftly , doe we looke for 
glory from God in another world , then wee fhould feeke to glorifie God 
in all things, with all our might in this world. 

Secondly, wee may in thefe words note, that where Chrift will glorifie in 
another world, there he is the hofe of glory in thisworld. A Chriftian holds 
his glory by this Tenure. Now concerning this hope, many things haue 
bcene noted already vpon the fourth verfe, and vpon the 23. verfe.and 
therefore thither I referre the Reader. 


■ '■■ ■ » i »i " -ii 


Wiiomfbe preach. 


Vcrfe 28. iVbamwe preach y admeni(hingeHerj man 9 and teachingettery man 
inallivifedome, that we mayprefent chctj manperfeElin Chrift Iefw. 

IN this verfe is contained the fixtgencrall Reafon , taken from the end and 
profitable effect of the Gofpell. Jf they continue conftant,by the power of 
the word, they will be made fit to be prefentcd in fomemeafure of ripenefle 
and perfection, vnto God, in Iefus Chrift. 

Two things are in the verfe to be obferued : the Meanes , and the End : 
the meaner is preaching 5 which is amplified by the pans of it, admonifhing 
and teaching, and by the manner of it, m allwifedome. 

Whom we preach. ] The reafon why the Apoftle falls fo often into the men- 
tion and praife of their preaching , istorefcucitfrom the contempt , vnder 
which many times it lay difgraced. 

There are foure things may be obferued here, which tend to expreile the 
honour of the miniftery in this place. 1. They are as it were, the Lords 
high rreafurcrs , to difpenfe the riches of rhe>kingdome of Iefus Chrift. 
And if fuch an office bee in fuchrequeft vnder earthly Princes, whatisitto 
be fo honoured ofthe Prince of all Princes I All theworldis beholdingro 
the miuiftery, for they (hew that Mine of incomparable Treafurc ; they dig 
it vp j they offer it as fpirituall Merchants : y ea,the Lord by them doth as it 
were, particularly inrich all Chriftians. t. This 'honour of publilhing the 
Gofpell, is now taken from the very Angels, and giuen to them : now fVee, 
not the Angels, preach vnto you. 3. They haue the beftfubiecT: that euer 
menhadtointreatof : all other Sciences are bafe in comparifon of them, 
they intreat of Chrift.and grace, and glory for euer by him : nay, 4. herein 
differs preaching from all other relations whatfoeuer , that they doe not 
preach of Chrift, but they preach Chili st, that is, they giue what they 
fpeake of. 

And thefe three little words expreife diucrfly theduty of Minifters. 1. they 
mud preach, that is plaine. 2. they mult preach diligently, which may bee 
gathered from the exprefling of it in the prefent-tence : Itwasnotafuffki- 
entexcufe, wee haue preached as diligently as any in our young times, or 
before we came to fuch preferment : No , this muft be the comfort of a Mi- 
nifies and his continuall plea 5 wee doe preach j not, wee haue preached. 
3. They mud preach C hi i s t, that is, that part of Diuinitie that con- 
cernes Redemption, Iuftification, and Sanftifkation. 4. They muff labour 
in preaching, to exprefle as much as lies in them , confent. Confent, I fay, 
with the Prophets, and Apoftles , and confent with their fellow Minifters ; 
Wee, not I, there is one only truth for all Minifters to teach. 5. Theymuft 
refolue to winne the honour and reputation of their miniftery,for the worke 
of it, not from the reward of it .-theymuft get their credit by preaching, not 
by their great liuings. 

And from hence alfo is impliedly to bee collected the iuft reproofe of 
many Minifters. 

1. Such as preach not : fome would preach and cannot:fome can preach 
butvrillnot : fome neither can nor will, all (hall be iudged accordingly in 
the day of Chrift,when he fhall call for an account of their Steward/hip. 

2. Such as preach , but not Chrift 5 and thefe are not all of a fort : for 1 , 
fome preach themfelues, not Chrift : or if they paint out Chrift, it is in their 
owne likenes; fo as vnder his name they commend themfelues to the world 
t. fome preach, but it is befide Chrift : in raking together mens inuenri 
ons. Andfurely, that fo great affecting of humane authoriries in preach- 
ing, when it is with a kinde of neglect of the fearch of Scriptures , as if 

C» 3 they 

The honour 

The ducie of 

The reproofe 
of Miniftcn. 



z nm.-3.17. 

Htb:<). IO. 

Aft: ao.ji. 
I rfcep 5,(1. 

b ^tf.17.3. 

C Math:} • 1 (. 

d 1 Cor: 10. II. 
eEfa: 11:3. 

Vfes. , 
f The full. 

gPfdfc j». 9 . 
hGen: 4.-12. 

t P/i/.- 39. II. 

Admonijbing and Teaching. 


p. 1. 

they wanted wit or power, cannot be iuftified. 3. Some preach , but itis 
againft Chart : and fuch are they that care nor coucrtly to contradict the 
maine Doctrines of Chrift,or elfe bend themfelues in their whole miniftery 
toftrengthenthe hands of the wicked, and make fad the hearts of the righteous. 

Thirdly j fuch as preach Chrift ; but it is for enuie : andtoincreafethe 
bonds & difgraces of others; or it is not diligently ,or they preach not Chriit 
crucified ( they teach not foundly the doctrine of mortification ) or they 
preach not Chrift rifen againc : they teach fo coldly, fo barrainely, fo ineffi- 
ciently 5 as if Chrift were (till in the graue : forne there bee that preach of 
Chriftj but it is chiefly of his Crowue and Scepter : they are neuer kindled, 
till they get into queftiom of Church-gouernment : they teach their hearers 
the doctrine of reforming of Churches , when they had more neede to 
teach them how to reformc themfelues , and their houfholds. 

Admonifhingandteaching.\ Thereisfome a-doe among Interpreters, to 
put the difference betweene thefetwo words. Some thus : Admonifliing 
them that are out of the way : teaching them that arc in the way. Some thus: 
Admonifhingthem that are ignorant: teaching them that haue knowledge. 
Some thus : Admonifhing thofe that teach falfe doctrine, or contradict the 
truth : teaching fuch as are defirous to learne the truth>Some thus : A dmo- 
nifhing about tilings to be done : teaching about thiDgs to beknowne.Some 
thus : Admonifhing to ftirre affection : teaching to informe the vnderlhn- 
ding. But I thinke there is no neceffitie thus to reltraine the fenfes , fo as it 
may be thus. Admonifhing, that is, checking, rebuking, warning the igno- 
rant, wandring , wayward , floathfull , dull , or prophane hearers both a- 
boutthingstobedoneandknovvnc 1 and teaching the red the whole do- 
ctrine of Chrift. 

tAdmomfhing. ] From this word, thefe things may be obferued. 

Firlt, Preachers mud intend to rebuke fione , as well as to direct or com- 
fort ». 

Secondly, men commonly neuer care for infraction, to grow in Chrift, 
till they be touched with the rebukes of the word for finne. 

Thirdly, preaching may be faid to admonifh in diuers refpects. 1. the 
very fending of the Word preached to any place, is a warning to men to 
looke to themfelues, and repent b : for then is the tAxe Uide to the roote of the 
Tr/e c . 2. Becaufe preaching doth fet before vs fuch examples as doe ad- 
monifh d . 5. BecaufebyitChriftfecretJyyw/>fjr6<rf/fr//7, thatis, the con- 
fciences of carnall men, that are Co glued to the earth e : many a time is their 
hearts fmitten, that the world little knowes of ; but efpccially , by preaching 
are thepublikeabufesintheliues of men publikely reproued. 

Euery man ] Huery one needs to be rebuked and admonifhed : and there 
is no man nor woman but they arc bound to ftoope to the rebukes of the 
Word; whether they be rich or poore, learned or vnlearned , lew or Gen- 
tile, young or old, in authoritie , or vnder authoritie , conuerted or vncon- 

TheVfeof all fhouldbeto teach vs to know them that are ouervs, and 
admonifh vs in the Lord { . Now there are diuers reafons to perfwade men 
to be willing to fuffer admonition : 1. It is noted to be in Gods account a 
beaftly quahtie torage,ortobefenfelelTe , when we are rebuked : therefore 
T>aHtd[w\\ybenotastheHorjeorMttle%. 2. Ifwewillnotbercbuked , finne 
/iesatthedoore h :mdv/ccknow not how foone wee may be arretted with 
judgement. 3. Thou maift by flubbornetfe prouoke the Lord fomuch, 
that in his very judgement hce may fet a continuall edge vpon the word, to 
rebuke thy confeience, fo as rebukes being now turned into a punifliment, 
the Lord may confume thee by them , eating vpon thy confeience at a moth *, 


Verf. 28. 

In all W/fedome-j. 

till heehaue wearied thee with his fccret buffers and terrours, and then in 
the end , call thee off into a reprobate fenfe. Woe isvntoman, whaithe 
Lord in his Word,or by his Spirit, fecslhimfelfe to difgraceand vexehim. 
4. Inflruftion ii euitl onely to him that for faketh the way, and hee thit hateth cor- 
rection fhall die K It is a brand ofafcorner, to hate him that rebuilt h him l } and 
a man that hardeneth hit riecke when hee is rebuked , -fljaU ' fuddenly be defiroyed, 
*nd cannot be cured™, 5. The Lord may be fo much incenfed by (innes of 
tbiskinde, that at length there will be no remedy : as hee was by thelewes, 
z Chrtn. 3 6. a . Laftly, great is the profit of admonition , to fuch as are wife 
to make vfeofit, astheTe places (how, Pfal. 141. 5 C. Job $. 15. 16. ly. 
& 36,%. to 16. Proa. 28. 13. 

Teaching. ] This is thefecond part of preaching: this alfo is abfolutely ne- 
ceffary: we (hall not partake of Chri (Is riches, or be fit to be prefented to God 
without it- Now that wee may profit by publike preaching, wee muftpray 
God by his Spirit to /^w*tf^*//rr»r/>°: and wee mud (triue to be tiuely 
humble,for the Ltrdwifl teachthe humble hisway? : and wee muff be much 
in confeding our owne finnes vnto God in fecret 1 j wee mud take heede of 
forwardaeffe in truftingto our ov»ne reafons, and wils , and affections, and 
bring Faith to the word, glorifying it in what wee vnderftand , and wayting 
vpon God for what yet wee want, mourning for our owne vnteachablenelfe, 
and praying God to be with the mouth of the Teacher , opening to him a 
doore of vtterance, 

Euery m*n.\ This is againe added, and not without reafon : for it im- 
ports :Fir(t, that euery man is bound to Hue vnder fome teaching andad- 
monifhing Minirterie. Secondly, that the people, yea.all Gods people,mu(t 
beinftruded 5 contrarieto the doctrine of the Papifts. Thirdly, a right per- 
fvvafion of this, that the word will admonifh and teach euery man, would 
make men more quiet vnder rebukes, and more willing to be taught. Hee 
faith not, yon, but euery man ; to import that the word hath not a particular 
quarrel! at fome one man, but will finde out the finnes of all men, &c. We 
fee by experience that this is the fore in many mindes , that either the 
Preacher fliould meddle with no body , or not with fuch as they : hee muff 
not meddle with great men, or not with Schollers and learned men, &c. 

lnatlwifcdome.~\ Thefe words may be vnderftood either of the fubieft mat- 
ter taught, or of the inftruments, the Teachers } or of the effect in the 

For the firft : the word of God is well called wifedome , eyther as it is the 
patterne, or Image, orrefemblance of Gods euerlafting wifedome, which 
from all eternity in his counfell hee had conceiued : or as it portrayeth out 
Chrift, who is the naturall wifedome of God: or as it vnfoldeth the depths 
of Gods wifeprouidence, efpecially in his Church : or comparatiuely with 
all theformesof Doctrine, conceiued by the wifeft of the Gentiles, or any 
carnall men. 

For the fecond : thefe words may be referred to the Teachers , and then 
the fenfe is , they muff teach in all wifedome. They are called wife men r , and 
that they may teach in all wifedome-. firft, theymuftbeiure they teach truth, 
and not errours : neither errors of Do<!trine,nor errours of fact. It is a gtie- 
uous fhame for Preachers out of the Pulpit , of purpofe todifgracefome 
kindeofmen, to report of them things vtterly vntrue : efpecially to faile 
often or vfually this way. Secondly, they muff labour to expreife the power 
of thefpirit, as well asafound forme of Doctrine. Thirdly. they muftmake 
vfe of all opportunities and aduantages, to worke vpon the people, when 
a doore is opened. To preach wifely r is to preach feafonably. Fourrhly,they 
cannot preach in the wifedome of God , if they hunt after and effect that 



k Vrou: II- To- 
\Vrnu: i<j. ij. 
m V'ou; 29. 1. 
a z Cbron: j 6> 
II. l£- 

What wee 
muft doe <n 
profit by 
o lohn 14. 
<\Pf J: 119,16 
i Cbron 6.26. 

Why the 
word is called 

What it is to 
teach in all 
r Math: 23. 




f I Cor.i. 17. 

C 1 Cor/ n. 

u Trt: 14.8. 

9. 1 5.16 
X I Cor: j. 
y Pre»; 10.5. 
ZPrf«; 13.10, 
*?/>»/. 1. 10. 

/pi: 4. W*. 

We prefent 
our hearers 
to God in 

fiue refpefts. 


C L»^ 14.18. 

How we are 

That >* may prefent euery manferfeEl. Ch ap. 1 . 

whichtheApoftlecals the wifedome of words f cor excellency of words *. 
Fiftly, there is a fpcciall wifedome in fitting doftrine to the ftate of the hea- 
rersj to giue euery one his owne portion. 

Thirdly, it may be faid to be in all wifedome , by effecT: in the hearers • as 
being fuch a preaching as tends to worke true wifedome in the hearers, as 
well as other graces : a wifedome I fay , by which they vnderjland their owne 
way u , and denie their owne reafon, in the things oh' God : becomming fooles, 
that they maybe wife * , and know their dates of peace , and accordingly,/^^ 
«»<y«iWM*ry,eueninrhefeafons of Grace, while it is yet called to day i walking 
with the wife *> preferring fpiritHoll things aboue all earthly , as things that are 
trucly excellent *, carefully watching ouer themfelues , and with all precife- 
netle *or circumfpc&ion j auoyding euen the lefler euils, redeeming the time, 
with all difcretion, labouring to auoid alloccafions of iuft offence ; and late- 
ly, confidering and prouidingfbr their latter end b . 

£>ueft. But can all wifedome be attained? lAnf.Wee faith, all Wifedome, 
either comparatiuely with the knowledge of the heathen or carnal! men : 
orelfe,by<i#w*y^<w#,heemeaneth4/5fr, necellary to faluation : orelfehee 
meaneth wifedome of all kindes, though not perfed in eucr kinde. 

That we may prefent euery man, ] The hearers are faid to bee prcfented to 
God by their Teachers in diuers refpecTs. Firil , as they gather them out of 
the world, into the profeflion of the Faith of Chrift. Secondly, by framing 
and working vpon the hearts of their hearers , fitting them for Chrift, euen 
in the prefence of Chriftjin his ordinance?.ThirdJy,by forcing men through 
the Arengch of terrour or comfort) to runne and prefent themfelues to God. 
Fourthly , they may bee faid to doe it in refpecf of their prayers, carrying 
the fuites of the people vnto GOD. Fiftly , they fhall prefent them at the 
day of Iudgcment, when euery Teacher (hall fay , Here Lordl am, with the 
Children thon haftgmenmee. 

This fhould teach thepeople fo to order the mfelues .towards their Mini- 
flers, that they might haueincouragement to goeto God,eitherfor them,or 
with them. To this purpofe they fhould honour them,maintaine them,obcy 
them,iliew their heartsand dates to them, 6cc. And woeis vnto them that 
defpife Gods Minifters, or difcourage them jthat hate their doctrine,or fhun 
their fociery : howfoeuerthcy account of them,yet thefeare the men fhould 
hauemadeway for them to Chrift, they are of his Priuic Chamber, and 
the dull of their feere fhall witnefle againft contemners j yea , the time fliall 
come, when they would be glad to haue them excufe them to Chrifl c , but it 
fhall not be granted. And Minifters alfo may from hence both be comfor- 
ted, considering the honour Chrifl hath donethem,and inftruded to looke 
carefully to their Flockes, and to goeto God for them, and by all meanes 
to carry themfelues , fo as they that muff once giue an account for their 

Perfeft.] The word 7ix«oe, is not in the Text in fome Copies : but Ste- 
phauushathitin, and it is acknowledged of the Traflators and Expositors 
both old and new 5 and therefore perfection cannot bee denied , onely the 
fenfe mud be inquired into. 

Thefaithfull are faid to beperfed, flrft, comparatiuely with wicked men, 
or the Gentiles vnconuerted: Religion will make a man perfect in compa- 
nion of that which by nature man can attaine vnto : fecondly, they may be 
faid to be madeperfedt , that is, to want nothing that is abfolutely necella- 
ry for faluation : thirdly , in rightcoufneifc , there is perfection ; and fo 
tney fhall be abfolutely periecT: at the day of Iudgement , and arealreadie 
perfect in refpeel of Iuftification ; yea, this word here vfed, i$ giuentothe 
fan edification of the faithful], and that two wayes: firft , as;* be perfett notes 
j nothing 

VsrC 28. 


nothing ellc but co be a firong man in Chrift, fo Heb. fsvtt. Secondly, zsto 
be vpnght is accepted with God for perfe&ion , by the benefit of the Coue- 
nant of Grace, and the Interceffion of Chrift : Thus I thinke the very word 
is vfed in thefc places, 1. Cor. 2. 6, Phil.^. 1 s^Iamcs r. ij.Heb. 6. 1.12.13. 
Thus there is perfection in Doftrine, Heb. 6. 1. In Faith , lames 2. 22. In 
Hope, 1. Pet. 1. i3.InIoue, 1 lohn 4.1 t.&Iohn 17.13. In Vnder (landing, 
1 Cor. 14.20. 

J%*eft, B ut who is a ftrong man in Chrift, or a perfect man, as here ? 

A »f. Firft, hee that is a ftrong man in Chrift can forgive his enemies, and 
pray for them, and doegood to them, /fcfor.5.48. Secondly, hee doth fnifh 
huwi>rkc,\\zz doth not beginne fleightly, andworkeforafpirt,butperfe- 
uers. The word vfed in that fenfe, lohn 17.4. Thirdly, he doth hold a con- 
ftantamitieand holy communion with Gods Children, 1 lohn 4. 12. lohn 
1 7. 2 3 . Fourthly , hee hath renounced the world, denied himfelfe, and eo»- 
fecratedhis lifeto God, Rom. 1 2. 1 2. Fiftly, hcwill not be carried array ruth 
euerywtnde of Dottrine, but will acknowledge And follow the truth, with all con- 
stant vnmooueab!enefrc,E/!&«/'. 4 1 3. 14. Sixtly 3 he prejfeth after perfection, 
forgets what's behinde,and lookes to the mar \e of the high price of hiscalling, fo- 
bouringto finde out thevertue of Chrifts death and Refurrettton , Thil. 3. 13. 
14. i$. 10.9. Seauenthly,hchatha/ > /<rr^Wjorfullairurance of the will of 
God cowards him, Col. 4. 1 2. Eightly, he can digeftthe Stronger Doctrines 
of Religion, Heb. 5. 14. Ninthly, patience hath in him her perftEh work?* 
lames 1 4. Tcnthly, heftnnes not in word, lames 3 12. Eleuenthly , he Iteepes 
theword, 1 lohn 2. /. Twelfthly,heisfetledintheloue of God, andhatb 
not feare but boldnejfe, I Ithn 4. 1 7. 1 8. 

Enerj man.] Euery true Chriftian might be made a ftrong Chriftian, which 
may feruefor great humiliation to fuch as hauing the meanes, haue negle- 
cted fo great grace or meafure of it. What knowledge, what power or gifts, 
what abundance offaire fruit we might hauehad, and borne , i( weehad at- 
tended the meanes, and ferioufly laboured to redeeme the time? wee might 
many of vs haue beene Teachers, that now need to be Catechifed. 

In lefts Chrift,] All that fuppofed perfection that is out of Chrift lews, 
is not worth feeking after , v\hatfoeuer carnall men propound vntothem- 
felues, concerning the worth of their ownc proiects, yet all in the end will 
proue vanity that is not in Chrift Iefus. And contrariwife all trueperfecti- 
on is in C h R. 1 s t which mould fo much the more comfort fearefull Chri- 
ftians, feeing their perfeuerance and the perfecting of grace begunne , is in 
him, it is his office to fee it performed , and it will bee accomplished by his 
power, as it is giuen for his merits : and it Should teach all the faithfull to 
h ►make much of communion with Chirft, to keepe their hold , and not let 
goetheir confidence : to preferue by all meanes tenderneffe, in an holy 
intercourfe with Chrift ; for if once Chrift abfent himfelfe,the worke of grace 
will ftand ftill. Thirdly, this fhewes how perfection can bee attributed to 
Christians ; namely, as in Chrift lefus the euill of their workes is couered by 
him, and what is good is prefented by him to the Father. Laftly , it mould 
teach vs in all our wants to feeke to Chrift , in the vfe of all meanes appoin- 
ted by him, togiueorconfirme grace, waiting vpon him with Faith and 



fignes of a 
ftrong Chri. 




Whereunto llabour. 



a zThn:^.\.x. 

\Tbef. 5.12. 


The need of 
daily preach* 

fa Tftl. 107. 

c TfaL-u?. 


Note the A.- 
poftlcs attenti- 
on in obfenu 
ing Gods 
prouidence in 
his labours. 

Verfe 29. fVhereunto I alfolabour andfiriut^accord'tngtohisvporkiugtbat 
vporketh in mee mightily. 

IN this Verfe is contained the feauenth reafon to inforce the Exhortation, 
and it is taken from the great, paines of the Apoftle j and the great fuccelfe 
the Lord was pleafed to giueto his paines. 

fVhereunto.J Some read £ in rvbom, ] w-c. in which Chriifyhat >s,by whofe 
affiftance, and ble(Ting,and protection, &c But I take it as it is here,Jf here. 
#»r*.andfoitmay bee referred either to the Exhortation in the three and 
twentieth Verfe, or to perfection in the Verfe before. Itisfurethattheper* 
fedion of Minifters labours fliould bethe perfection of their hearers. Itis 
not enough to know how to preach Sermons, but it muft tend not onely to 
beget men vnto Chrift. but alio to build them vp, which is a wonderful! hard 
worke,andfew Minifters are well skilled herein ; and therefore Mini iters 
fliould much confult with God, and the people (houldpray conftantly, and 
carneftly for their Teachers. 

Labour.} An effect uall Miniftery is a painefull Miniftery : the Lords work 
mult not be done negligently a j which may iufiifie continuall and daily- 

Qaefl. Butwhat needes all this preaching. Anf ItiscxceedingnecdfuIIj 
for it is the ordinary meanes xofaue mens [oules , and to beget Faith : and in 
as much as there are daily (till to be added to the Church , therefore ftill the 
meanes is to be vfed, befides the fecret judgement of God in the induration 
of the wicked, and leauing them without excufe. And as there needes daily 
foode for the body, fo doth there for thefoule : and the Lord by his word 
doth healethe daily infirmities of his people b . Men thinkeitneedfullthe Ex- 
chequer ftoould bcopen all the yeere , that their. Law-cafes may be determi- 
ned : and more needc it is , the Lords fpirituall Exchequer fhould ftand o- 
pen for the daily determining of the Cafes of Confcience, which arife in the 
foules of Gods people : and wee need a daily light for our paths , and Lan- 
thorneforourfeetc c . What (hall I fay ! our very Calling needes direct ion 
out of the word, and our crotfes and temptations caufc vs to feele a daily 
neede of the comforts of the word to be applied to vs : the godly are^bee 
incouraged in well-doing, and that continually ; and weeall ticede to Weal 
led vpon daily , for reformation and preutntion of finne. Grace will not 
hold out without meanes, and Knowledge muft be encreafed ; and a daily 
Miniftery is of lingular vfe to prepare vs for death , and weyne vs from the 
world. Thefe and many other be the reafon s of daily preaching , which 
fliould greatly reproue fuch M inifters as labour not,either for want of gifts, 
or pluralirieof places, or detraction of bufinelTe , orforvery idleneffe, or 
vnwillingnelTetotake paines. Woe vnto them, for as they prouide euill for 
their peoples fbules, fo they reward+uillto their etvne foules, 

*s4ccerdingto huworkingtbat tvorkcthinmee -mightily.] Before I confider 
particularly of thefe words, I note how feelingly the Apoftle fpeakes of 
Gods Prouidence , and with what affect ion hee fets out the obferuation hec 
made of it : which greatly ftiames themoftof vs, that are foexcefliuely dull 
in apprehending, and fo affectionlellc in the thought of things. Now if 
any would know what fliould be the reafon wee are fo dull, and the Apo- 
ftle fo tenderly fenfible of Gods power and prouidence : 1 mayanfwere, 
that a number of vs are not throughly perfwaded of Gods particular proui- 
dence : befides, hee was excellently acquainted with the word of God, and 
thereby, heefaw liuely, how euery promifc or thrcatning came into execu- 
tion : there could hardly any thing fall out , but hec remembred fome 

Ver. 29. 

According to bid Deorking, <?c. 


Scriprureth3t fore-told or fore fhewed it. Andno queftion bee knew how 
vnable the meanes was to worke without Gods bleiling. Furthei, itiscer- 
taine, that fuch holy men as hce, fought Gods blefling by prayer, and there- 
fore now they were affedcd , when they obferued what followed their 
prayers. And be fides, the Apoftle did rvalkewnh God in a great meafure of 
fan clicie and holy care in all things tokeepehu communion with GW, where- 
as wee are eftranged by our corruptions , and for the moll part negligent 
in a daily walking with GOD. Laftly, heewas humble, and not concei- 
ted o^ his owne gifts, and had confecrated himfelfe, and deuoted his life 
to Gods glory, and therefore hee was lenfibk of the glory of God in his 
working prouidence. 

Butrhemaine particular Doctrine is.that in the Miniftery of thcGofpell 
there is Gods fpeciall working : foritisGodsworketoraifevp menthatwill 
IabourintheGofpell,conlideringtheillfucceire in many bearers, and the 
infirmities in themfelues, and the ftrange difcouragements from the world : 
and when the Lord hath gotten him Labourers, it is his working, that they 
canget fit Meditations and AfTeclions into their hearts in priuate, and fit 
vtterance in publike : it is not Arc and learning alone that will furnifh them 
with powerfull matter. And thirdly, it is Gods working to extend the power 
of the word to the hearers , fo as the hcate of it goe not out before it kindle 
in the peoples hearts. What (hall I fay ? it is Gods mighty working that the 
people arepreferued and daily built vp by the word in Grace. All which 
(hould teach vs to place our Faith, not in men but in the power of God. 
And let wicked men bee aduifed leaftby refitting the Miniftery they bee 
found fighters againft God : and it may bee a great comfort to a Miniftcr 
to j for if God worke for vs and by vs,k matters not who be againft 
vs. And laftly, Chriftians (hould make much of, and bee 
thankefull for , and greatly admire all Know- 
ledge and Grace gotten from the word, 
for it was wrought by the vc- 

It is God that 
workes in the 
miniftery of 
the Word.. 




of the fecond Chapter* 

SFplWo things are contained in this Chapter. Firft, 

WM the continuationof the exhortation begun in the 
verfe of the firft Chapter, to v. 7. Secondly, 
a dehortation,from verfe8. to the end. 

The exhortation is continued two waies : Firft, 
By alleaging more reafbns, v. 1 .2.3 . Secondly , by 
proleplis ,remouingfundryobied:ions,v. 4.5.^.7. 
There are three reafbns to preffe them to care of perfeuerance in 
the doctrine they had receiued : The firft reafon i,s 4 taken from the 
care of the Apoftle, forthedeliuerie and defence of the Gofpell , in 
thefe words , Iwouldyou knew what great fighting I haue for your fakes 
and for them of Laddie ea and for as many as haue not feene my face in the 

The fecond reafon is taken from the effects of the Gofpell , and they 
are two: 1. confolation, that your hearts might be comforted : i.loue, 
and knit together in loue. 

The third reafon is taken from the adiun&softhe Gofpell, and 
they are three : Firft certaintie, njnto all riches offull afjurance ofvn- 
derftanding. 1, Sublimitie Jo the ackowledgmentofthemyjlerieofGod 
euen the Father and of Chrift , v.2. Thirdly, perfection in thefe words, 
in whom,oi\tn which are hid all the treafures ofwifdom and knowledge ,v-3 ; 
Thus of the reafbns $ Theanfwer ofobieclionsfollowes. 
Ob. i. Why doth the Apoftle vrge vs fo largely with this exhor- 
tation. Sol. This I fay left any beguile you with inticmg words. 

ob.i. But how doth he know our eftates being abfent Sol. To 
this he anfwereth, that though he were abfent in the fiefi, yet he was 

ob. 3. But it is charitie to entertaine furmifes of vs , Sol. He faith 
he did reioy ct in there order andftedfaftnes pre fent ; But he wrote this 
to warne them to take heed. 

£ue(l. Tell vs at once whatyou would hauevs doe. Anfw.\.6.~j. 
two things are to be done : the firft concernes holy life, the fecond 
faith. Concerning holy life, there is firft a precept , walkeon. fecond- 
Jy, a rule after which that precept is to be Squared, viz asyeehaue re- 
ceiued the Lord lefts Chrifl. Concerning faith , there is firft a precept, 

K they 

I he Analylis. 

they muftbe rootedbuiltnjp^ndflablifked. fecondly , a rule,<fc> t hey had 
been taught. 

And thus of the exhortation : The denotation followes , from 
v. 8. to the end. There are three parts ofthe dchortation. Firft, hee 
fetteth downe the matter from which he dehorts, v. 8. Secondly, he 
giues fix reafons to confirmethedehortation , from i 6. 
fhirdly , he concludes and that feuerally from v . 1 6 .to the end. 

In the 8. verfe he fets downe three thinges from which he dehorts. 
i . From Philofophie , which he calls -vaine deceits. 2. From traditions of 
men. 3. From the ceremonies of Mofes, which he calls the rudiments 
ofthe world. ■ 

The reafons are , 1 . becaufe they are not after Chrift,v. 8. 2. Be- 
caufe in Chrift there dwels all the fulnes ofthe God-head bodily ,v.9 # 
whe're note an excellent defcription of Chrift; Jnhim y he notes his 
ptrfon; the Godhead, his diuine nature ; corporally, his humane nature, 
and dwells, the vnion of both ; and for the meafure, it is in allfuUnes. 

3. Becaufe we are compleat in Chrift, without any of thele thinges, Here note the perfons ,yee , the time ,are , the benitit>f0w / *>/<f,?£, 
the author, Chrift *, the limitation , in him. 

4. Becaufe we are circumcifed without hands , and therefore need 
not circumcifion made withhandes, andconfequently noceremo- 
nies.This reafbn is propounded, v. 1 1.6c confirmed by prolepfis,v. i 2. 

Concerning Circumcifion without hands, flue thinges are to be 
noted. 1. the perfons,^. 2. the i\mz,are, ?. the manner, fet downe 
negatiuely, without hands. 4.the form of it,amrmitiuely , putting off 'the 
bodie ofthe Jins ofthejlefk. 5. the efficient caufe,^ circumcifion ofchrij}. 

ob. But it followes not we are circumcifed without hands, there- 
fore need not circumcifion with hands. Sol. It followes to vs now 
in the new Teflament, becaufe we hauebaptifme in fteed of circum- 
cifion with hands : we are buried with Chrijl by baptifme. 

ob. But was not Circumfion a more liuely ligne. Sol. It was 
not , which he (hewes to be true , both in refpecl of mortification, bu- 
ried with him, and in refpeft of viuification, raifed-vp together with him 
by baptifme, which is amplified by letting downe what is requiredin 
them to whom baptifme is thus effecluall, viz. the faith of the opera- 
tion of God. 

5. Becaufe none of thefe can helpe vs in miferie, nor further to 
happinefTe, when we want it , v. 1 3. The words in themfelues expres 
a two fold eftate of Chriftians , Firft , what they arc by nature , and fo 

1. they were^^inactuallywm. 2. they were in the <vncircumcijion 
efthejlefh, in refpecl: of originall iinne. Secondly, whatthey were 
in the ftate of grace, i. they were quickned. i.thzywevzforgiuenalL 

6. Becaufe Chrift hath cancelled the Chyrographie that was againft 
vs, which were thefe ceremonies, v. 14. 15. concerning thefe, two 
things may Ue noted, i.what the ceremonies were in themfelues. 

2. how the Church was difcharged of them. 


The Analyfis. 

For the firft they were for honor, ordinances of God y forvfe, 
hand-writings , for erfecl, they were againfi vs. 

Forthefecond, Chrift on the crojfc cancelled them, fafned them, 
and tooke them out of the way : yea,hefpoylcdthe Diuels, awd tri- 
umphed ouer them, openly, who had the power to feme execu- 
tion for forfeitures, v.i 5. 

Thus of the reafons: the conclufion fbllowes from v. i <5, to 
the end. The conclufion hath three branches. For firft' hee 
concludes againft ceremonies, v. \6. 17. Secondly againft philo- 
fophie, v.i 8. 1 9. Thirdly, againft traditions,v.2o. to the end. 

In the conclufion againft ceremonies , note 1. the thinges 
which are named to be abrogated , viz. the refped of meats 
and drinks. 2. of times, which are threefold, 1. dates. i.moneths. 
-^.Sabbaths, thefe are the things , v. 16. Thereafonisv. 17. be- 
caufe thefe are but Jbadowes of things to come>and the body is Chrift. 

In the conclufion againft philofophie , note firft the thing 
which in fpeciall hee reafons againft , viz. ^ngeli-worfbip. Se- 
condly , the reafons by which he condemnes them that brought 
it in, 1. they did it hypocritically ,vnder pretence of humblenes 
ofmmdes. 2. they did it ignorantly, aduancing themfelucs in things 
they neuerfaw. 3. they did it proudly, rafdypuftvp in there fiejbly 
mtnde. 4. they did it dangeroufly : their danger islaiddowne, 
and amplified; Laid downe in thefe words, w* holding the head 
amplified by a digreffion into the praifes of the myfticall body 
of Chrift, 1. for ornament fumifhed. 2. for vmonjkmt together 
by ioynts, and bands. 3. for growth jncrcafwg with increafe oj God. 

In the conclufion againft traditions , obferue, firft the matter 
condemned, why are yee burthenedwith traditions , amplified by 
the kinds , touch not , tafte not , handle not , v.2 1 . Secondly, the rea- 
fons , i. yee are dead with Chrijl , v. 20. 2. Yee are dead from 
the rudiments of the world , therefore much more from traditions. 
3 . They are burthens. 4. The matter of them is light , and vaine, 
and idle, v.21. 5. They all perijh with the vfing. d.They are 
after the commandements and doctrines of men, v.21. 

O^.But there feemeth to bee a depth in them, Sol. Hee con- 
feffeth that they haue a (hew of wifdome, and that in three 
things. 1. In <voluntarie religion. 2. In humblenejje of minde. 3 in 
not faring the bodie. But yet he cenfures them two wayes. I . It is 
but a/hew all this. 2. It with-holdeth the honour duevnto the 
bodie, neither haue they it in any estimation tofatufietheflefh.'v.i 3 . 



fF.f^SE. I 

FOr I would yec 
knew what §reat 
fighting I haue for 
your (ikes, and for 
them nt L- oJice*,8i 
for as many as liaue 
riotleenemy perfon 
in the fleil . ' 

f'trfe ». Tint their 
hearts might bee 
comforted and they 
knit together in lone 
and in nil riches of 
the full ifiiirance of 
vnderftanding to 
know the myfteric 
of G o d euen the 
Father and of 

t'erfe j. In whom 
are hid all ihe tiea- 
fures of wifedome 
and knowledge. 
f«f/»4. And this I 
fay lead any fhou'd 
beguileyu within- 
ticing words 
Prft j For though 
I lice ablent in the 
flcfli, yetam I with 
youinthef|irit, re- 
lovcing and behol- 
ding your order ,and 
! the ftcof-ftnefle ol 
your faith inChrift. 
Verft6. As ycehaue 
therefore receiued 
Christ I e s v s 
theLonDjfo v»alk 
ye in him. 



vpon the fecond Chapter. 

Or 1 wouldye were throughly informed, of 
it what greate care, conflict, jirfe> end 
fighting I haue for your fakes , andfor 
them of Laodicea , andfor fuch ai lne- 
uer knew , but onelyheareofto be fuch as 
embrace the Go/pell which we preach, 
and to this end J tell you of my CAre and 
fighting fo to moue you to he much the 
more refolute inperfeuering in the faith 
and hope of the doclrinyou haue receiued. 
Greate are the benifits which you and all thofe that belieue in your parts 
receiue from our paines in the GoJpell,for heereby both your hearts are 
comforted with true refref/mgs , andbejidesyouare hereby knit one to 
another , and ejlablifhcd in brotherly loue ; and as the benifits of the ad- 
iuncls of the Gofpelifhouldmuch moue you tofiickeftiltto it if you consi- 
der how rich God hath made you , in the infallible and full perfwafion 
of vnderftanding which you haue felt, and withali what admirable de- 
fires there are in the doclrine of the Gofpell concerning God the Fa- 
therandCH r. 1 st. 

Or loft ly,f you confider the perfection of the doctrine of the GoJpeH, 
either as iteonteines the ireafures of wifedome And knowledge, or as it 
fhewes,m whome are all admir Able perfections of all 
forts of rich knowledge. 

?(ow if you aske me why lamfo tedious in urging thefe things. I an- 
fwerc it is only for fear e leaft anyfhould byplaufible and probable intice- 
ments offpecch beguile youfrom thefimplicitie that w^Christ. 

And if you fay I know not jour eftate , / anfwere though 1 be abfent 
from you in the fief) yet Iamprefent with you in thefpirit, and if you 
thinke that this dif'courfe implies that I dijlikeyou, know that 1 do truly 
reioyce to heare.of your good order of life , both publike aud private, and 
how fiedfafi your faith in C h r. i s t is. 

Aow ifji&u aske meat once what is thefumme of all 1 would haue you 
to doe, I an/were that as concerning holy life, I would haue you walke 
on in the fame manner asyee haue receiued Christ hitherto. 


The Metaphrale. 

And for matter of faith, I would haue you by allmeanestofeeketo 
to be further rooted and built vp andjlablifhed in the afurmce of faith 
accordingly as you haue beene taught , but by any meanes remember to a- 
boundinaH thankfulneffe toGov,for thehappie eftate you arein : And 
that for what 1 haue to exhort you to in matters of doctrine. 

Now I muft enter <vpon matter of dehortalion, takebeede, lefianie 
man of what gifts or profefiionfoeuer, make a prey of your foules, and 
carrie them away as ajpoile: Andinparticula* 'lojke to itin three things, 
jirjl in Philofophie, notjimply in the docJrines of Philofophie, but in 
fuchdeuifcs, and vaine fancies, asvnder colour of fuchjpeculationt or 
from the author i tie of Philofopbers are brought in by any. Secondly \ 
takeheede of traditions of men. And thirdly , of the ceremonies of 
MofeSjWbich were things atfirfl brought in to bee as the A. B. C. or 
alphabet totraine vp the people of God in the principles : But now 
this and the ether are not to bee regarded for many reafons, wherofthe 
jirjl is, they are not after Christ. ' 

Be fides there is fuch an infinite fulncjfe in Ch k i s r,by reafonof 
the diuine nature that dwels by an vnexprejiible vnion in the humane^ 
nature, that we need notfeeke to any thing elfe but only <vnto Christ. 

And you your feluesin Christ haue ail compleatneffe, andfujfi- 
ciency by reafon of your myjiicali vnion with him, and fuch is thefulnes 
ofQ hr i st, that the 'vene Angels thofe excellent & potent creatures, 
arefubordinate to him, and acknowledge him as their head, which by 
the waiefhewes that they are not to be worfhipped. 

And to (peake yet more exprejly whatfJjouldycu do with circumcijion 
or any part of the law ceremonialifeeing in Christ yee haue receiued 
that which wasjignifiedby circumcijion;jorinhimyoH are circumctfed 
not with the hands ofmen,as they were vnder the law, but by the finger 
of the j fir it of Go d : which ft ands in the mortification of that bodies 
offinnes, which yee wereguiltie of while yee were in thefiejh, and this 
yehaue by the vertue of G hrists circumcijion. 

Andif you fay that Abraham had the circumcijion without hands, 
and yet was circumcifed in thejlcfh,! anfwer,that we haue baptifme in- 
jlead of that circumcijion, and therefore need it not : and the rather be- 
caufc baptifme doth jo liuelyfet out ourjpiritualL burialt and refurrecJi- 
onwith C hr i st, which all they attaine. vnto that haue the faith of 
Gods operation, that is, that can beleeue that which G o v by his 
power witi, do what he promifeth in baptifme, grounding their faith vp- 
on the refurrec7ion ^/Chust from the dead. 

And further this fhouldmoue you to dif regard thofe things, becaufe 
they neither couldhelp you when you were miferable. nor conferre the 
benefits vpon you which you enioy without tbetru,forinyour ejlate of 
nature you were dead in acJualljinnes, and in refpetf of originailjinne 
you Hue din the vncircumcifion of the jlefh-.and finceyou were quickned 
by true regenerationyou haue obtained the forgtuenejfe ofai/yourjins, 
and therefore what would you haue more from the fe things. 

Laftly ', the ceremonies though they were ordinances of God at the 
fir jhyet they were band-writings againjl vs jwd now Christ hath 
\_ _ cancelled 

Pirfej. Rooted and 
built vp in him, and 
ftabliliied in the 
taught, abounding 
thetcm with thank !- 

f«/i8. Beware left 
there bee any nun 
that fpoyle you 
through Plulofophy 
and vaine deceit, 
through thetr.iditi. 
ons of men , accor- 
ding to the rudi- 
ments of the world, 
and not 3fter Chrnt. 

C(rfe<). For in him 
dwejleth all the fu'- 
neile of the godhead 

ferft io.Andyeare 
compleat in him 
who is the head or 
all principality and 

Verfe it. In whom 
alfo ye arc circumci- 
fed with the circrnn. 
ci (ion made without 
hands, in putting off 
the body of the fins 
of the flem by 
the circumcifion of 
Perfuz. In that yee 
are buried with him 
through bapsif»ne,m 
whom yee arcalfo 
rayfed vp together 
through the faith of 
the operation ot 
God, which raifed 
him from the dead. 
r<-rfc 13. And you 
being dead in your 
finncs, and the vn- 
circumciiion of the 
flefli hath hec quick- 
ned together with 
him, forgiuingyou 
ally our uefpaffu. 
yet ft i4.Blottingout 
the hand- writing of 
otdinances that was 
contrary tovs, ami 
tooke it out of the 
way , nayling it to 


cancelled them i and fafined the obligation vp on the cr off e, and Jo taken 
them out of the way. and therefore you ftoould neuer more haue minde 
to them. 

And the rather becaufe our Sauiour hath not only cancelled them, but 
he hathjfoyled the Diuels which had power to execute the forfeitures of 
thefe bonds, J fay both in himfelfe on the croffe, and in irt daily he hath 
and dothfpoyle them, and triumph ouer them,and make an openfbew of 
them,fo as we are freed from the danger of their arrejls. 

Now therfore 1 come to the conclufion which 1 direct diftincJly.firfi, 
againft the ceremonies, then again/1 philofophy, and laflly again/} tradi- 
tions. Firfi, I fay, let no man condemne you, (or if they doe care not for 
it) condemne you 1 fay for any of the ceremonies, whether it be about 
meates or drinkes, or about the ceremoniall daycs,ormoneths, or fab- 
baths ', that were required in that law. 

For thefe and alt the reft were butfbadowes of things to come, and 
now in C h r i s t we haue the fub fiance and body of them. 

The like I fay againft philofophie and in JJ>eciaU againft Angell wor- 
fbip, let no man beare rule ouer your confidences, for they that bring in 

ftrfe i c. And hath 
1 ties and powers, 
and hath made a 
(hew of them open- 
ly j and ha:h triurn 
phed ouer them in 
the lame crofTe. 
therefore condemne 
you in meat and 
clrinke, onnrefpcdt 
of an holy dayjorof 
the new moone, or 
of thefabbathdaies. 
fcrfe 17. Which are 
but a fhadow of 
things to come: bin 
the body is in Chi lfl 
athisplealure bearc 

humbknes ofmmd^ \ this doctrine, do it hypocritically <vpon pretence that it tends to make men 

and worfhipping or 
Angels, aduancing 
himfelfe in &c. 
Ftrfe\9. And hol- 
deth not the head, 
wherof all the body 
is furnifhed and knit 
together by ioynts 
and bands, eirc 
Ftrft 20. Wherefore 
ifyee bee dead with 
Chrifl from the or- 
dinance* of the 
world, <<rc. 
FtrfeXi. As, touch 
not, tafte not, han- 
dle not. 

ftrfeu. Which all 
perifh with the vfing 
and arc after the 
doctrines ofmen. 
Vtrft 13. Which 
things haue indeedc 
afliewof wifdome, 
in voluntary religion 
and hHmblcnefle of 
minde, and in not 
fparing the bodie, 
neither haue they it 
in any efhmationto 

humble, and they do it <vcry ignorantlyfor they neuer faw the kingdome 
of Angels, nor what is done in heauen, and mo ft proudly doe they ad- 
vance themfelues,/weliing in the vaine conceits of their flefhly mindes. 

Tea, they that bring in this dotfrine fall from the foundation,^- hold 
not Christ, who is the head of the Church, of whom euery member 
doth depend, and the whole body is excellently furni[bed, andindijfolu- 
bly knit together, and encreafe with the encreafing ofGo d . 

And lafily for traditions, I wonder at it you fbouldbe clogged with 
them, feeing you are delivered from them in the death ofC m r. i s t, 
and they are notfo honourable as the ceremonies ^Mofes, but arc vile 

Thinke but with your felues, how vainly they impofe <vponyou,when 
they fay, touch not, tafte not, handle not. 

he fides all thefe areperifhablc things,andft nothing at all to eternal 
life, and further they are euidently the common documents and de- 
uifies, and docJrines ofmen, that neuer had warrant in the word of 

Jt is true, they find out many faire pretences to blind mens eyes with- 
all,*sthatheerebywcefbewft>cciall%eale to God in doing more then 
heecommandeth, and thefe things Jeenic to tend to humilitie and the 
taming of the fief h, but all thefe are butfhewes, and therefore naught 
whatfoeuer they fay, becaufe theyyeelde not a due rejpeel euen to tbo 
body of man. 



choifcft and cheefeft points handled 
in the fecond Chapter. 

Ow mnicy wayts faiihfull Mtniflers fight, fol. 3 . 

The comfort comet by t he word wit h the anfwerof manie 
obietlions. 5. 6. 

Caufes why manyfinde no more comfort in the word. 7 
Seuen inconveniences of an vncomfortable heart. 7. 

The differences, author, bond, feat, tffetls, obieffs and 
properties of lone, and rules for prefer /ting it, 7. 8. 
I- onre forts ofdiflurbers of the Church. 8. 

Se (ten things of which wefhould be affnred. 9 . 

Seven finnes offn{lajf«rance, and what wemufldoeto get it. 9 

Wherein our fpirUttaU riches lie, 1 o. 

Ananfwertothevbiauitaries. II. 

What VithAnoligte is . 1 3. 

JVhoare deceiuers. 1 4. 

T-jtle s to preuent beguiling. I 4. 

Of order in the (fommon-wealth. and the Churth,mdin the familit, 1 5. 1 6. 

Ten helps s of order in center fat ion, 1 6. 

%*iles to bring our lines into order. 1 7. 

Nine lets of order. 1 7. 

Offledfafineffeoffaith. 18. 

The properties of a manftedfafi in faith, 1 8 . 

\T be caufes of vnfettledneffe. 1 8. 

\fThemeanesofjledfaftneffe+ 1 9. 

'The vncontieniexees of attvnfiedfaft faith, 1 9. 

flew weeke faith may bee dtfeerned, andtkctaitfesofvnfettiedneffeor weak* faith, 




Caufes of faith weakned.fignes, and remedies, 
Caufes oft he loffe offtedfaftneffe. 
The (fells offa/lingaway. 
Remedies for the loffe of fiedfajlnep. 
Thepriutledgesoffuchas receiue Chrifi. 
Rules for per feuer ante to be obferuedin our prfi conucrjit*. 
What afreefpir it is. 
1 Signtsofa true heart. 
Rules for ptrfeucrance to be looked to after our calling. 
How phtlofophie becomes vaine deceit. 

Gf traditions in tkcffbwrch of the Iewes and of the Gentilef^ and in the tmes of the 
fathers in the Prtmitiue Church and in P operie. 3 1. $ l- 

Off he abrogation of the Law. 3 3 . 

1(JMorall, Iudiciall, and Ceremonial! in what refte&s. 3 4- 

Cheefe Notes. 

How the diuine nature can bee in the humane, and hew Chrifl was hk{ vs, and how 

vnlike. 36. 

DiffinBions ofvritons. 3 7 

Gifts fnpernatur all and natural! in fori]}. 3 8 . 

e^V threefold wtfdome in Chrifl. 39. 

Oft he power ofChrtft. 39. 

£ hriflians are compleat both comparatiuely andpojitiuely, and that four e wayts. 40. 

The comp/eatnefe eft he weak? Chriflian. 4 1 . 

The compleatr.effe oftheflrong Chriflian. 4 1 . 

Of Angels y at the j are principalities and powers. 4 2 . 

The benefits Angels bane by Chrifl as their head, 4 2 . 

<is4 two-fold circumcifion, 4 3 . 

Of circumcifion intheflefh 9 what isfignifiedby it, and the ends oj ? it ', and why it was 

abolifhed. 43 . 44. 

Eight reafons of the hard kjndes ofphrafe orfpeech in Scripture. 44. 

What circumcifion wit hout hands is, 4 5. 

The time of circumcifion without hands, 4$. 

Six defects of the carnalllfraelite. 47 

Thcprallifes oftheflr/h, andcourfes to tame it. 47. 48. 

Why turfinnes are tailed a bo die offinnes, verf. 1 1 . 

How many wayesfinne is put off, verf. 1 1. 

Of the circttmcifion ef Chrifl. verf. 1 j . 

Ten reafons why Chrifl was circumcifed. verf. 1 1. 

Chriflians buried in three reffecls while they Hue, ver£ 1 2. 

The degrees of mortification, and what the buriaS effinne is, verf. 1 2. 

Chrifl raifeth men vpdiuerswayes. verf. 12. 

Of the refurreUion of graces. verf. 12. 

Of the refurrctlion of duties, verf. 1 2. 

OfBaptifme, verf. 1 z. 

What faith hath to dee in bapti/me or infanfiification. verf. 1 2. 

Of the operation of God, and in what things we haue warrant to beare eurfeluesvpox 
the power of God. Verf- 1 2. 

Afoure-fold death, and of death infinne, vert 1 3. 

Of the vncircumcifion oftheflefb, verf. 1 3 . 

Ofquickning and our new btrth 9 the meanes,nece£ity } prerogative and fignes of it 

Offorgiueneffe offinnes. verf, 1 3 . 

Of the hand-writing that wot againfl vt, and the cancelling of it. v. 14. 

Of a great combate. verf. 1 5. 

Of the battle betweene Chrifl and the *Dimels. vei f. 1 5. 

OfChrifls vi(~lorie and triumph ouer the Diuels both in himfelfe and in vs. Jl.Jl. 

Ofteremonies, and how they were fhadowes ^of meats, & daies,andfaboths, 74.75. 

Of the (^hrifltan race, and lets in running. 77. 

Titles to be obferued concerning this race ofgodlineffe. jj. 

About worfhipping of Saints and Angels againfl the Papiflt in three things. 78. 

Ofthe pretence of humbleneffe of minde, 79. 

Of the diuers kjndes of ignorance, 8 o. 

How men pleafe thcmjelucs in their owne deuifet, 8 1 . 

Of pride, and how it it in vaine in three reffetls, 82. 

The prmiledgesflowmgfrom our vnion with Chrifl, $4. 

Wherein the Church groweth 8 J. 

Three things that make men grew, 8 6. 




For Iwouldyeknew what great fighting 1 haueforyourfafos, and for them 
ofLaodicea^ and for as many ashaue notfeene my per J on in theflefb. 

\ He exhortation begun in the 2 3. verfe of the for- 
mer chapter is continued in the firft7. verfes 
of this chapter .• wherein the Apotlle pro- 
poundsthrec other reafons for confirmation, 
and anfwers diuers fecretobieftioni. The rea- 
fons arc in the three firft verfes, and the anfwcr 
co the obieftions in the foure next. 

The firft reafon is taken from the care the 
Apoftlc tooke for them in the worke of his 
minifterie, in this veffe. Thefecond reafon is 
from the effects of the Gofpell, viz. confola- 
1 1 on and loue, vcrf. 2. The third reafon is from certaine adiunfts of the Go- 
fpeU, viz. certaintie, fublimitie, and perfection, verf. 3. 2. 

Ob. But what needs all this adoe, might fomcofthe CW<»$«w fay I Why- 
are we thus tedioufly vrged, and with fo many reafons ? 
Sol. verf.4. This I fay lefi any man beguile yort. 

Ob. Butyouarea flrangertovs, and abfent from vs, how know you our 
! eUace i 

So/.verf. 5. Though 1 am abfeut in theflefayet Iamprefent with you in thefpirit. 
Ob. But it is vncharitableneile to entertaine fuch conceits of vs, as if wee j 
were a people corrupt and fallen away. 

Sol.veri. 5. For your prefent condition, lreioyceinyonr order, being fully 
afTertained of your pretent Jledfaftnejfe of faith in Chrift. ButI writcthis to 
keepe you as you are, that you may not be drawen away. 

££«efl. But what would you aduife vs ? Tell vs briefly, and at once, what 
you would haue vs to doe? 

Jnfw. Atjou heme receiued Chrifl Iefm the Ltrd, fo tvalke in him., &c. v. <t. 7. 
Thus wee fee the order andgenerall meaning and dependanceof all thefe 
firft 7. verfes. 

In this firft verfe the A poftle would flirre vp the Colo/nans to conftancy in 
the Gofpell receiued, by (hewing his great care and daily ftrife for them and 
their good. 

Itianot vnlawfull infomecafes topraife amansfelfc : the Apofll« heere 
doth it : nor is it vnlawfullto vfe rheroricall inlinuations, to winne and excite 
affe&ion in the people. Paul would perfwade by (hewing his owne care for 
them, Butfureitis, Minifters (hall hardly cuer profic thepeoplc, orpower- 

S fully 

The order of 

the firft part 
of this chap- 

What treat fighting. 



a tThfi.%. 

c I Tim. 1. 18. 
d xTim+.J. 
e iCor.9.7. 
12. Enemies 

to (inccrc 
f 1 Ctr.f.iJ. 

g I Tim.X. 10. 

fully perfwade with them vnto conttancie in receiuiog and retaining the care 
of jtheir doctrine, vnletfc they fliew their owne care in teaching, and their 
owneloueto the people they would perfwade. 

What tt great e conflicf.] TWfhewes his great Ioue to them : heefighteth for 
them, and this he did when in all likelihood he Qiouldimployhiscarcsfor 
himfclfe j being now in fuch flraits , as it were in the middefl of death , and the 
rather they Ihould be affected with this proofeofhis lone in them, becaufc 
they were abfent from him. 

For.] This/or Oiewes an aitioUgie ; for it points to a dependance vpon the 
lafl vcrfe of the former chapter: there he had fhewed what paincheetookc, 
and how mightily the Lord had ftiewed his power in working through his 
miniflerie. Now hetels ofa fight and combat, which euidently imports, that 
when the Gofpell workes vpon mensconfeiences ,and the minifterieof Gods 
feruants proues effectual! and powerfull,there will follow Tome ffirre and op- 
pofition,thcre will be a conflict and flrife. 

Yet hence alfo may begathered , that the grace of the Gofpell is excellent, 
and worthy the hauing, elfe there would not be fo much adoe to hinder it. 

jyhat great confltft or fighting.] i^uta. the original! svord is diuerfly rendred: 
fome render it care or folicitude, fome danger ; fometimes it Signifies a race, 
as Heb. 1 2 . 1 .fometimes it fignifiesonly to llriuerbut heareand in diuers pla- 
ces it is fitly rendred a conflift,orfighting,or wreflling. But leaning the figni- 
Mcation, the matter is plaine, that if Mini iters execute their offices fincerely, 
they mud looke for a battle and opofition. Indeed the life of faithfull Mini- 
(lers is but a continuall battle; they mu(t looke to (ufietindbefiamcfuiljin- 
treated*:ii they be bold to fpeake the Gofpell of God,it will be with muck con- 
tention: if they d ifebarge the truji God bath put in them,not pleafing men but God 
that trieth the hearts b , warre they rnuft , this is their comfort, it is a good war- 
fare c , and a good fight * : to vndertake the m ini fieri c , it is to goe a warfare c . 

If any aske how this fight fliould grow: I anfwer: Firfl,it is manif eft the dc- 
uillis rhecnemieofallgoodnefre, and will crolTethe Gofpell what he can: 
Betides , the flclh both in Miniflers and people will lull and flriue againfl the 
fpirit ; a Minifter (hould haue fomething to doe to beatt downe his wnefleft. 
And in the Apoflles times Tyrants with their ciuill or rather vnciuill iword 
did fight againfl the truth : fo did heretickes with the tares and poifon oftheir 
infectious doctrine.- fo did the Infidels alfo with flanders and outrages. And 
chough thefe ceafe, yet oppofition will rife from other forts of men : for in ge- 
neral! all men of wicked life will be contrarie to found doftrine t ; and particu- 
larly both worldlings and epicures doe in all places difcouer their diflike of 
the faithfull and diligent preaching of the Gofpell, in as much as the word 
would reflrame the excclFe of their pleafures and cares of life ; yea theci- 
ui II honed men of the world, though they giuc heaucn good words, and can 
belong more quiet then theformer, yet let once their inward corruption bee 
ranfacked, or their fpeciall cuils powerfully vnmasked,they will become like 
horfes and mules , they wil flrike at all that crolfeth the praifc oftheir quiet 
eflate. And for temporizers , it is wonderfull euident, that inall places they 
hold it a point of their care, to fe that found preaching be difgraced For how- 
foeuer by pods fingular mercie amongfl vs in this Nation,by the law es of the 
Kingdome,prcaching is both cllabliflied and protected with honour,yet be- 
caufe in practife people of all degrees tend to libercie , and many grcate ones 
like not that preaching that Mould difcouer or reflraine the greeuous excelfes 
of the time : hence it is that fuch as ferue the humours of men , and run in the 
current or prophanenclfe , doe cucry where take alladuanragestodifgrace 
painfull and godly Preachers and preaching. Befides,fuch is the hellifl) fpight 
and rage of Papifls andpopifli perfons in all places, that in imitation of their 




What great fighting. 

holy father ,who is noted to oppofe and exalt htmfe/fe h , they , efpeciall y the. lo- 
cufts among them are at horfes prepared to the battle* , as fooneas theGoTpell 
begins in any place to be (incerely taught. Laftly,t his opposition many times 
is made by corupt teachers, men that either are poyfoned with vnfound opi- 
nions^ - otherwife be of corrupt and ambitious mindes,<» lames andlambres 
rcfisled Mo[es,fo doe thefe refill the truth k , and with/land the vtords of faithful! 
men, and doe much emll ' , thefe by cunning craftines lie in rvaiteto deceitte m . So 
that there are 12. oppolites, that fetagainft the iinceritieofthe preaching of 

Now if any aske how Paul, and fo eueryfaithfullMinifierdorh fight a- 
gainft thefe : I anfwere,that as the aduerfariesare diuers,fo their fight is diuers 
alio. Foragainft there owneflem they fight, by renouncing the world, and 
the careorconfidenceinwordly hopes,making profit and credit ftoop to the 
calling of God. 

2. Againft the temtations of Satan and the many obieclions by which 
he labours to difcourage or hinder them , they fight by care.^hzx. fs, by a daily 
(ludie , deuifing how to aduantage the good of the Churches , deuonngtheir 
belt deli res for the peoples good. 

3. They fight by apologie and iuft defence, and fo both againft corrupt 
teachers,and the calumnies and flanderous reproches of the wiqked. 

4 They fight againft the corruptions and a bufes of the time, by reproofes 
and the denuntiation of the rhreatnings of Gods word. 5. They wreftk 
and fight euenin prayer to God, and fo they fight by complaining againfl: 
theiniuries'ofwickedmen,orelfeby (IriuingwithGodhimfelfetoouercome 
him by imporfunitie. 6. They fight euen by their fufferings : they vvinne 
many battles by their very patience, and fayth in affii&ion,byendutingthe 
fight of affliction. 

Q Theconfideration of this fight , may firrt awaken carleffe Ministers , in as 
much as they proportion out (uch a courfe of preaching as they can efcapc 
blowes, it giue^iuft caufeoffufpitionthat they are combined with the ene- 
mies, in that they are lee alone and not oppofed, 

Againe ,this may both found an alarme , to all faithfull Miniflers to arme, 
and prepare for a fight : and it may comfort them , in that this hath beene the 
cafe of the beft of Gods feruants. And withall the people may learne how to 
be affected to their godly Teachers: doe your Miniftersfo many waies la- 
bour and flriueforyou, andlhall notyou (triuefor thsm,by apologie,prayer, 
careand all waies of iuft defence ? 

J mould you knw] J^Why was the Apoftle fo defirous they mould 
know,his care,patience,fighting &c. for them i Anfw. There might begreate 
caufeofit. 1. To remoueall conceitthat hedidnotrefpeclthem. 2. To 
incouragethem to conftancieinthatdoclrinefor which he fuffered fo much. 
3. Jt might arme them with patience to fuffer, if they fliouldbecalledtoit, 
confideringhis example. 4. That fo they might be (tirredvpthe moreear- 
neflly to pray for him. In generall this ftiewes that it is not enough , that wee 
loueone an other, but wemuftmanifefl: it, efpecially affection between the 
Minifler and his peoplefliould not be concealed. 

For jou and for them of &c.\ There were two forts of godly men in the 
Apoftles times. 1. fuch as were conuerted mediately by the Apoftles , in 
their owneperfons. 2. fuch as were conuerted by others fent of the Apoftles, 
The A poftle here (Lewes he loues thefe latter as well as the former. 

Thcreis a commtmion with the abfent members of Chrift , euen with fuch 
as we neuerfaw in the face, a communion Ifay in the famehead ,and in the 
fame fpirit, and in the fame priuiledges , of a regenerated life. And we fee here 
we are bound to defireand indeuour the good ofthe abfent Saints aswell as 

S 2 the 

h zThcff.2.4. 

k jT/m.j.8. 

m £^6.4.14. 

How many 
waies faichful! 
fighr. *** 


That their hearts might be comforted. Chap. 


DoEl. i. 
An vnrcgene- 
rJtc heart is a 

theprefent,wemayfightfortheabfenr,by prayer, by apologie,by ourfuffe- 
rings, and by vling the mcanes ofconfolation or information,yea,hereinis a 
iiuely triall of cur true loue to the brethren, if wee can loue them wee neuer 
faw, for the grace of God we heare to be in them. 

For themof Ltodicea.} Though there were many Cities of this name, yet 
I thinke this is thcLaodicea mentioned Reuel. 3. Iftheeftate of thefe Laodi- 
ceans be well marked as it is there defcribed,wemay obferue, That in matters 
of religion and Gods worlhip , they were neither hot nor colde , That they 
thought they had as good hearts to God as any, that they were in loue with 
no fauing grace, that they were vtterly ignorant of the doctrine of their mi- 
ferie, that they would take no paines either about iuftification orfancTifica- 
tion,&c. yet no doubt God had his remnant among thefe, Chrift was Amen 
in this Church,he did faithfully performe his promifes,and they werefuch as 
by a new ere at ion ok God were begotten againe, euen amongft fo careleile a 
multitude. Thegenerall fecuritieof a people, doth not fimplie dillbluethe 
couenant with a people, and the Gofpell is with all care to be taught, though 
but thetythe of men be wrought vpon by it. 

And for fuck at neuer faw my face.] Two things may bee heere further 

1 . Th3t wee haue the profit of the prayers and holie endeuours of fuch as 
we neuet faw in the flefh. 

2. That it is a great benefit to enioy the prefence of thofe that are eminent 
inGodsferuice, for that is implyedin thewords. Certainely itisone thing 
fhould make vs willing to die, becaufcthen wee (ball fee the Worthies of the | 
Lord, face to face • if fo much greefe, AcT. 20. becaufe they fhould fee Pauls 
face no more t then what ioy fhall it be when we ihzllp dewne in the kjngdome of 
heauen, with Abraham , Ifaac and Iacob, 

Vers. 2 . That their heart t might bee comforted and they k&if together in loue, 
and in all riches ofthefuHajfurance ofvnderfianding to know the my- 
fierie of God euen the Father and of j^hrifi. 

IN the beginning oftbisrerfc is contained thefecoad reafon, taken from 
the effects of theGofpelI,whicharc two : thefirft, confolation ; thefecond, 
eftablifhment of their hearts in brotherly loue 5 the reft of the words of this 
vetfe belongs to the third reafon, as fhalJ.appearc afterward. 

Thisisthe fruit of thecare and earned flrife of godly Teachers in their 
painefull labours of the Gofpell, that it breeds much comfort in the hearts of 
Gods people, and likewife greatly confirmes them, and fettles them in the 
mutall loue one of another : it knits their hearts together. And contrariwife 
we may generally here note the hurt and mifcheefe that falfc and corrupt tea- 
chers bring vpon men. They hinder the confultations of Gods people,in that 
they draw them awayfromGod thefountaine of all confolation : andlike- 
wi(e they withdraw them from the focietie and fellowfhip wirh»the Saints. 
But this is but general!. I confider diftincTIy of each of thefe effects. 
That their heart smiqht be comforted ] 

The people whofe harts are not effectually wrought vpon by the Gofpell, 
arc voyde of the confolations of God. TheyareincomfortlefrediftrelTe $a 
naturall heart is a comfortleire heart 5 and they muff needes be without com- 
fort, for they arc without God and Chrifl t znd the promtfes, and communion with 
the godly , 'which are the wells of comfortrbefides by reafon of the vaile of ig- 
norance, their Coulesftin darknes: and what comfort can they haue in fuch a 
continued fpirituall nightof darknes i neither will the diforder of their affe- 
dions,pafTions or lu fh/uffer their hearts to enioy any true eafe or reft,or ioy, 

and \ 


I Vert. 2.. lb At their marts migbi be comforted, 

and how can comfort dwell,wherc euill angells haue their throne? the powers 
of hell preuaile in eucry child of difobedience : andtheioyesofthe holy 
Ghoft are altogether retrained from them /neither can there arife any true 
confoiation from outward things , for in their owne iudgments moft an end 
they are at a want of contentment , they are daily fretted with the interrupt!", 
ons befall them: and vanity and vexation ofjpirit ,&rc the infepajable compa- 
nions of earthly things, or if they were not , what were the pofleffion ofall 
thingSjirthey befet before the thoughts of death or Gods wrath, or the Jafl 
judgment ,or hell r Imagine a man driuenout of the light by diuils,whcrehe 
(liould fee nothing but his tormentors , and that he were made to ftand vpon 
fnares or grenncs wuhiron teeth ready to ftrikevp and grind him to pecces, 
and that he had ga!l powred downe to his bellie , and an mflument raking in 
his bowels, and the painesof a trauiling woman vpon him,and an hideous 
noyfe of horror in his earesand a great gyant with a fpeare, running vpon his 
necke,and a flame burning vpon him round about , do you imagine this man 
could be f&laced in this deflrelle , with bringing him ftrawes or trifles to play 
withal!? Alas, alas, this is the eftate of euery wicked mans if he had eyes to 
fee what belongs vnto him, and what is his danger , as thefe places fbew, 
whence thefe companions are raken, lob 18. 18.7.8. & 20.24.15,, & 1^,20. 
21.26. 30. ccrtaincly heauen and earth fhall paife away beforeoneioteof 
thefe miferies (hall be remoued out of the way (o a^ they Ihould not till vpon 
wicked men being impenitent: and alas what then can outward things doe 
vnto them? Oh then (hall not men be warned and awaken, andfland vp from 
the dead that Chrift may giue them light? and fliall not our bowels turne 
within vs, to thinke-of this comfortlesdiflrefle of fo many thoufand foulcs ? 
And will the rebellious world fiiil rife vpagainftthemelfengersofGod,tbat 
giue them warning of their miferies ? fliall he ftillbe madetofnne in the word, 
and be taken in afnare,that reproueth in the gate ? Q h the vnexpreflible fenfelef- 
nefle and (lumber that poflefleth the hearts of fome men ! But I come to the 
fecond doctrine. 

This is a maine end of the Gofpell to bring men to true confoiation and 
contentment. The Gofpell brings ioy, becaufe it brings knowledge , which 
refreiheththeminde, as the light doth our fenfes, it comforts as it reviues 
Gods fauour in Chrift: how can it be but comfort, wheaitgiuesthety/Wr, 
which is the Comforter: and it isadailyrefrefliingagainfttheguiltoffinne 
and the afflictions of life,it fliewes mortalirie and the hope ofg.ory to come; 
itdifcouersthemine$oftreafureth:tarein Gods prcmifes, and it fliewes vs 
alfo our right in earthly things , as it is conferred vpon vs in Chrift. 

The vfe is firfl for confutation, it doth not make men defperate and melan- 
cholic : bur contrariwife it eaferh andfolaceth the hearts of men. 

2. All that are in any diftreife either inward or outward , may herebe di- 
rected whither to goe for hearts eafe and comfort , viz. totheword , and 
though any vfe of the word in finceritie hath much life, yet is the power of 
the word 1110ft auaileablein the finccre preaching of it. In the 19. Pfalme, 
this is one euident fruit of the word, that it rcioyceth the heart : Now if wee 
ferioufly confider the praifes of the word in that place wee fliall perceiue not 
only that this truth is maintained, but many objections are anfwered too: 
only this wemuft. know,that where the word hath this efrect,irmuft firflcon- 
uert vs to God,for to the vnregenerate minde,it doth net fo worke:bqt where 
mens hearts are turned to God ,it is perfctt , it is of excellent and exquifuevfe, 
it is good for all occaflons, it will direct in all oar waves, and comfort in all 

Ok But may a man trufl: vpon it , if he fubieel himfelfe to the word , and 
waite vpon God in it , that he fliall be directed and comforted ? 

S 3 Sol: Yes 


T>o&. 2. 
bri-gs a man 
the true con- 



that comes bv 
the word, 
with the an- 

That their hearts might he comforted. Ch ap. 

Sol, Yes, for the trftimomes of God are fure ,they neue r faile. 
Ob. But might one fay , it may be great learned men mightfindefo much 
go»d by it , but alas I am vnlearned and (Imple. Sol. It makes tbtfmple 
wife. The word can help the vnlearned afwell as the learned. 

Ob. But can it be that the word mould fit my turne, to ferue for my parti- 
cular occafion, of need,of direction and comfort? Sol Ycs.rbe flatutes of 
the Lord are right , and out of the fitnes they hauc to our eflates , they greatly 
rtioyce the heart. 

Ob. ButI am much troubled with euill thoughts , rndcontinuall infirmi- 
ties, and weaknelfes, befides many outward faults. Sol. The word of the 
Lord is pure , it is fo by the effect, it will make thee pure, it will purge out thofe 
euills, and greately help thec againft thefe corruptions,that moleft , and trou- 
ble, and annoy thee. 

Ob. ButI cannot tellhowtodo toordermycourfeforhereaftcr,ifIwere 
now comforted. Sol. It giues light to the rjesi itwillteachvswhattodoe. 

Ob. But yet there are many euills that I am by nature fo addicted to, or by 
cuflom Cointangled in,that I feare God will neuer take any delight in me &c. 
Sol. The feare of the Lordis cleave: That word ofGod which tells vs how 
to feare God, is cleanc by effect, it w ill pull downe and matter any finne, and 
cieanfe our hearts and liues of it* 

Ob. But how may I know it will worke this in me, though others haue 
founditfo: becaufelknownothow I (hall perfeuere and hold out ? 

Sol. The feare of God endures for euer, The word I fay which workes in vs 
the true feare of God , will neuer ceafc to be efFectuall, and there is as much 
force in it now , as euer was in it. No time can euer wcare out theefficacieof 
Gods word in the hearts of fuch as feare God. If it hauc wrought the true 
feare of God in thee, thou maieft be allured thou haft right to the directions 
and comforts conteyned in it , and it will Hill be of force to thee, if thou waitc 
vpon God in the true vfe of it. 

Ob. But I fee many arc otherwife minded, and fome teach othetwife. 
Sol. Tet the iudgments of the Lord are true : Gods word mud and will Hand 
howfoeuer we are minded. 

Ob. But may a man find help sgainftany finne,from the word, and dire- 
ction in all things ? Sol , Yes, tor Gods iudgments are righteom altogether. 
They are exactly fufficient, to make a man a godly man, compleatinall his 
waves, and to order him in all that iuftice he fiiould performe, either towards 
God or man. 

Ob. But might not the hearts of men be delighted with other things, and 
mens eftates made happie with other treafures ? Sol. No, it is more to bee deft- 
red (the word is) then fine gold, yea then much fine gold \fweeter aljo then honj and 
the hony-combe. 

Ob. Butiflfhould deuote my felfe thus to the word, the world would ac- 
count me a very foole, and that I would grow to Orange fimpleneile. Sol. B 
them is thy feruant madecircumfpect. Nothing teacheth men true difcrett 
on, but Gods word : and if many hearers beenot circumfpect, tis either be 
caufe they attend not to the word, or becaufe they are not Gods feruants. 
Ob t But what profit will come of all this? .SV.Intheioundpractifcofthe 
ect ions of the word there is great reward. 

Thirdly, this may comfort Godsferuants in their choice: they hzucchefen 
the better part, inthatthey hauefct their hearts vpon the word, howfoeuer 
the world thinke ofthem. 

Fourthly, wee may heerefec theftateof fcorners and contemners of the 
word, implyed: let them mocke on, butthisthey fhallhaue, they fhall neuer 
tafte of theioyes of God. 


I: dir 

verf 2. 

Knit together in lone. 

Fifcly, Gods feruants Ihould bee admonifhed from h?nce, toexpreire the 
power of rhe word in their carriages.that the world might fee and know there 
is wonderfullcomfortandcontentmentin following the Word. 

Laftly , this may ferue for the humiliation of all fuch as haue long heard the 
Gofpell, and yet haue not gotten any found contentment. 

Now that men may not bee miitaken, it will not be anu'lfe to difcouer the 
true caufes of this want of contentment in many that enioy the Gofpell. 1 1 is 
true that the proper effect of the Gofpell is to comfort : but it is true alfo,that 
itcjmForrs only Godsferuants a . Againe,if men hauenot mourned fortheir 
finnes, no wonder though they bee not comforted b . B elides, many doe not 
lay vp the word in their hearts, and then how can it comfort their hearts? 
Wemuft be a people in whofe heart is Gods law c ,if we would feele this inward 
ioy and confolation . Many alfo are enfnared with grolfe finne, whereas only 
t he righteous fug andreioyce d . Many want ailurance, aud therfore no wonder 
though they reioyce not with thofe wfpeakable toyes, which are companions of 
faith and the loue of Chrift only c . Belides,many haue butlittleioy, becaufe 
they vfe but little pray ing:we mud pray much if we haue out toy full f . Further, 
fome through vnbeleefe refill comfort t. 

There are feuen inconueniences of an vncomfortable heart, i. It is excee- 
ding liable to temptations. 2.Itisvndertheraigneofcontinuall vnthankful- 
nelle. 3 . It is eafily perplexed with euery crolfe; and turned out of frame and 
quiet. 4. It is a daily let to the efficacie of all Gods ordinances. 5.I t is accom- 
panied with flrange infirmities, in doing good duties. 6. Itisvfually barren 
in the very difpofition to doe good. 7.1tprouokcsGodto anger,Dwf.2 8.47. 
'Being k»it together in lone.] 

Loue is in Godwin Chrift,in Angels,in Saints glorifiedjn godly men con- 
uerced,andin carnall men alfo. In the Trinitieitis infinite, in Chrift without 
meafure, in Angels and men glorified perfect, butmcafured, in godly men 
on earth vnperfect,but holy ; in carnall men vnholy,yet naturalljin the other 
creatures without reafon by inftincl. 

Tis a religious & holy loue amongft the members of Chrift is here meant. 

The author and fountaine of this loue is God, 2 Cor.i 3 . 1 1. The bond in- 
ternal! is the fpirit.externall is the Gofpell: the fubiect or feat of it is the heart, 
yet not euery heart, but a pure heart, 1 Tim.i.f, The effects are aheauenly 
comfort in the Gofpell, with all the fruits of it. 

If thou aske whom thou muftefpecially loue ; I anfwer, the Saints? that is, 
fuch as thou fceft to ftriue after holinefTe of life, making confeienceof their 
wayes. Thefe and all thefeare to be loued. 

Neither will bare affection tothem ferue, butthoumuft feeketp haue fel- 
lowship with them in the Gofpell, Phil. 1 . 5. and2, 1 . If thy loue to Gods chil- 
dren beright, 1. it is diligent \ 2. in things indifferent it doth not willingly of. 
fend' 1 , 3.itwillt'o«(?r a multitude » f finne / k , and it will forgive great offences 
vpon repentance \ 4. it is companionate and liberall m , laf Uy , it hath the pro- 
perties mentioned 1 Cor. 13.4.5;. 6.7. 

That this holy and religious loue might be preferred amongft Chriftians, 
diuers rules muft be obferued. 1. Men mull not fo much refpect theirowne 
earthly things n . a.Men Should labour with all meekneSrcfor vnion in judge- 
ment, without all contention and vaineglorie . 3.Menmufttake heedeof 
r eioycing in the euils one of another P. 4.Men muftget more patience to fuffer 
longer, and vpon more occafion ■*. 5. Wee Should with all poffible care ende- 
uour to encreafein knowledge, and fenfe of Gods loue, for that enflames to the 
loue one of another r . 6". Wemuft jiudtetobecjuiet ) andmeddle with our orvnc 
bu/i»ejfe { . Laftly,weemuft much and often thinke of our liuing together in 
heauen, for the hope of heauen and theloue of the Saints are companions. 


Caufes why 
many find no 
more comfort 
in the Word. 
a Lf,j6?. 15. 
b Mtttth.^.q, 
E-fiy 6 1 .1.2. j. 
C Efty 15.7. 

d Vto.zo.6. 

e iPff.1.8.9. 

f Ieh.i6.\q. 
gPM 7 7-J. 

Seuen incon- 
ueniences of 
an vncomfor- 
table heart. 


of lone. 

The Author, 


Properties of 

h ir/«/ r .}. 



k iPet.4,1. 

1 zCi.r. 2. 7. J 

2 Cor.8. 24. 
Rules for pre- 
feruing loue. 
n Vhil. 2. 4. 

o 7 ■bil.i.z.t. 
p I Cor.ij, 
C] I Cer. 1 j. 

r Vbil.i.t). 


The rcftrainc 

t i Cn.6. 

U Vfd.i6.^.6. 

* I Cvrj. 
K Tbil.j.l. 

z zTbt/f.;.6. 
a 2^.3.14. 

Fourc (brtsof 
difturbers of 
the Church. 

, ovpCiC*&tv- 


b Aft <).ix. 
i c A fi.\6. 10. 

d I Cor. 1. 1 6. 
, Ctfbtf+K. 

Vnto all rkbesof full affurance. Chap. 2. 

Yet that wee may not miftake, there are diuers forts of people with whom 
we may not hold open and profefTed loue, and vnion, and amity, and focie- 
tie. 1. With fuch as are open enemies to the truth, by Infidelity or Idolatrie c . 
2. With men that Hue in notorious wickedneffe and prophaneneffc, fuch as 
are Atheifts,fwearers,drunkards.adukererers, vfurcrs,&c. u 3. With fcanda- 
lou<s brethren, that make fliewes of religion, and yet are lewd in conuerfati- 
011*. 4.Wichcorruptteachersandfeducers, thatwould draw men from the 
finceritie that is in Chrift, and fpeake euillof the way of rightcoufnelfe*. 
5, With thofe members of the Synagogue of Satan, w hofe tongues are fet on 
fire with the fire of hell, in refpect of flandering and difgracing fuch as truely 
feare God v. 6. With fuch profelfors of religion that liue idly? and in that re- 
fpect walks inordinately and will not be reclaimed, but in that refpeft liue of- 
fentiuely 1 . 7. With fuch as openly refufeto obey the faying; and cenfuresof 
Gods feruants a . 

As the knitting together of Gods people is wonderful! comfortable, and a 
gracious effect ofthe Gofpell: fo to difturbe the loue and vnity of the Church 
and peopleof God, is mod execrable and abominable. It is a grceuous finne 
to difquie'tand difioyneGods fcruants. Now if weobferue in our owne times 
who they are that are that are difturbers of the Church andvnitie amongft 
true Christians, w ee fhall finde foure forts of men may bee iuftly taxed with 
this greeuous fault. 1 .Papifts and halfe-Papifts, thefe in all places labou r to 
hinder theprogrelfe of the Gofpell, andthevnitieof the Church: 2. Ambi- 
tioustemporizcrs .- Diotrefhes had his hand deepein this finne. Too many 
there are thatfearce know any readier waytocouer their damned Simonia- 
call practifes,and to aduance their owne aipiring ends, then to blaze and en- 
large, and with bittcrexafpirations toproclaime that heauie rent and diifent 
of opinion, that hath diuided the fonnes of the fame mother. 3. Men of fla- 
gitious and wicked life : for wicked men difiurbe Gods Church, both by their 
hnnes vexingtherighteous,and by their rayling oppofing the truth,and caufe 
God by his judgement to afflict his owne Ifrael. 4. Sectaries and humorous 
perfons, that out of their hellifh pride, deipjfeall theaiTemblicsofGodspeo- 
ple, becaufethey fauournotthe fantafticall proiects. Thefe many of them 
diuide from vs both in Church and habitation. 

Thus of the affection it fdfe. But I muft morefpecially yetconfider of the 
manner in the word k»it together. 

Knit together.] Theoriginall word, when it is taken properly, it fignifies to 
fet in a frameof building, but vfually it is taken in the new Teftament in a 
borrowed fenfe : fometimes it is to demonftrate a thing by euidenttefrimo- 
nie b , fometimes to affure c , fometimes to infcruct d , but moft frequently to 
knit together as the members are knit in a bodie e $ and fo it may well be taken 
heere : and Co wee arc confidered as ioyned together in the my fticall bodie of 
Chrift. And wee may hence obferue, 1. Thatour vnion onewith another 
mu ft be fanctified in one head ; if we be not ioyned to Chi ift,we doe in vaine 
plcadeourlouetomen. 2. OuiaflPcctions muftcarrievstoa thirft and con- 
flantdefireto procure the good of the bodie jthebodic of Chrift mull bee 
dearer to vs then our particular good. 3. That wee muft refpect all that feare 
God, and not contemnethe mcaneft Chriftian. Weare knit to the whole bo- 
die, and not to fomeone member onely. 

Thus of the fecond reafon, viz. from the effect of the Gofpell. 
And vnto all riches ofthe fall ajfttrance ofvnderflandin^. ] 

Thethird and laft reafon is taken fiom the adiunct s of the Gofpell, w hich 
doe more and more appeare by the power of it, in the paincs of Gods faith- 
full feruants : and thefe are three 5 i.eertaintie, 2. fublimitie, 3 . perfection. 
Thefirft is in thefewords. 


Verf. 2. 

All riches of/ullajfurance. 

TheGofpelliscertainetwowayes: i, InitTelfe, 2.inthe infallibility & 
ftedfaftneffc of the perfwafion of the Elect. In it (elk the Apoftle had good 
reafon to fay fo -, for it was no new deuice lately broached, but long before 
from the beginning propounded to Gods feruants, and confirmed in all ages 
by the Prophet s,&c. Butinthis placeitisconfideredinthe certainty of the 
perfwafion ofthegodly, by faith laying hold vpon it and beleeuing it. This 
he expreffeth in the word full ajfurance or pierophorie. The fuInefTeof a Chri- 
flian is either generall orfpeciall : thegenerall isthatfulncfTc which euerie 
member harh in Chrift their head, and by influencefromhim. Thefpeciall 
is that fulnellewherin fome members excell. Thus fome are full of the jf/irit^ 
of hue Z, of toy h , fome in obedince and good worket 1 , fomcin fait hand know- 
ledge. So r Rpm. 1 5. t 4. vSo heere. 

Queft. But is full alTuranceefTentiallvnto true faith ? Anfw. Somefeeme 
to fay fo : but I fee no reafon fotothinke. And experience fhewes vs many 
worthic in the praifes of the Gofpell, and yet hauenot gotten full afTurance. 
Full alfuranceis in the greateft faith, butfaithmay betrueintheleaftmea- 
fure, though it be not foconfirmed : 'it iseffentiall toaftrongfaith, not to a 
litle faith. 

^ttefi. May this pierophorie or full a durance be had in this life i Anfw.h 
may without alldoubr, asthefe Scriptures euidently proue, 1 Thefpt/. 1. 5. 
Heh6.ii.and lo.iz.'R^m.^.ii. 

Quefl. But are we bound to labour for this full afTurance ? Arjfw.Weare, 
Heb. 1 o. he faith, let vsdraw neere in the full ajfurance offatth k : and in the 
fixth chapter they are exhorted to (hew their diligence vnto the full affurance of 
hope to the e»d* . We make noqueftion but we ought tomakefureourhoufes 
and lands, &c. and lhall life and happineife lie vnaifured ? 

There are 7. things wherein this allurance hath been imployed. 1 . There 
is a full alTurance-of the things done by Chrift, mentioned Luk..i. 1. 2. There 
is a full afTurance required in the knowledge of our libertiein things indiffe- 
rent m . 3. There is a full allurance requifire vnto the perfwafion of the truth 
of their minifteries tQwhom wefubiecTourfoules, as the originall word im- 
ports, 2 Tim. 4. 5. 1 7, 4. We mud be fully affured of the doctrine of the Re- 
ligion that we profelTe.r .There is a full afTurance of the hope of a better life . 
e>.There is a full afTurance fometimes in ipeciall and particular perfons 3 as that 
to Abraham about his Tonne, Rom. 4. 21. Laftly, there is a full affuranceof 
faith in Gods fauour,vpon the warrant of Gods word and Tpirir.This is chiefly 
to be laboured for. . 

Now there are feuen properties or fignes of a pierophorie or full afTurance 
of faith, I . It will rccetue the word in ajJltSion with much ioj °. 2. It will not bee 
carried about with entry winde ofdoclrine P. 3 . It is induftrious and laborious in 
theduties of loue to Gods children 1. 4. Itis vnrcbukeable and fullofinno- 
cencieandintegriticof life : it cannot poffibly (land with any prefumptuous 
finne r . 5. It wiil^/:«?^/or<Vro^^again(l all fenfe and reafon f . 6. It mortifies 
and extinguilheth all headflrong affections*. 7. Itis carried with fullfailes 
vnto holy duties (for fo the word fignifies) and is fruitfull in good workes. 
8. Itis abletoadmonifh u . 

If wee would obtaine this pierophorie, wee mud bee much in hearing and 
prayer, for they doc both exceedingly fettle faith : efpecially wee muft attend 
much vnto thepromifes of God, and the teftimony of the fpirit of adoption : 
and we muft getcalme and quietaffections,we muft grow in grace,and ftriue 
to be ftrengthened in the inner man. But efpecially we mult begge it often of 
God by prayer, and ftriae againft hardnelTc of heart, and vnbeleefe, carefully 
difcerning and reiecting the obiectionsof Sathan and theflefli, confulting 
daily withfuch as hauetheouerjight of our Toules. 





A twofold 

g 1Thefi.1i 
h ^_p»».iy.ij. 
2 Cor.7.4. 
i ^4£liQ.^6. 
"Phil. 1. it. 
Z Coy. 10.6, 

Full afTurance 
may be had. 

It muft bee 


k Heb.iQ.21. 

1 Htb.6. u. 

Seuen things 
of which we 


n Heb. 6,n, 

Seuen fignes 
of fu'.l.aflu- 

p Efhef',4.14. 

r Heb.10.1z. 

f fym.q.zo. 
t £/dfry 11.7.9. 
u Horn. 15.14. 
What we muft 
doe to get full 



Wherein our 
fpirituall ri- 
ches lie. 
* Col.i.\6. 
x Tit.i.6. 
y Epbtf.z.^. 
2 Cor. 8. 1. 

Z J^ 
a iTim. 6.t8. 
b I C*r.i.%. 

A flu ranee is 
riches in ma. 
ny refpe&s. 



Vnto all riches f full affurance. Chap. 2. 

The conlideration hereofmay both confutethePapifts,that plead foear- 
ncftly againft the afturance of faith, and it may feruealfo to fcourgethe wan- 
ton diftempers ofcarnallProteftants, that againft a principle of their owne 
Religion, wiJlfo commonly difgrace the aflurance of faith, by faying men 
cannot be fo cerraine of their owne faluation. And it may excite all that fcare 
God to labouT after it, and the rather confidering the worth of ir, as the word 
riches offullajjurance imports. 

Riches of jutl affurance.] There are two forts of rich men : thereis a worldly 
rich man, andafpirituall rich man. Now our fpirituall riches lie, I. in the 
wordofCbrij} dwellinginvs*, 2. in the fpiritof Chrift*, 3. in works of mercy 
andliberalityy,4 infufferingsand patience, praiers 1 ? 6. in good works*, 
7. in vtterance and all holy knowledge b }laftly, it lies in our faith' c andfo 
the more full alfurancc we haue, the more rich we are. Now this in general! 
may informe how to conceiue of rich men, and who are to bee accounted in 
deede great rich men 5 and it may leflbn worldly rich men not to fvvellin the 
thoughts of their greatnes, but rather reioyce that God hath made them low: 
and withallit fhouldteaeh them to thinke raorchighly of pooreChriftians> 
that haue the true grace of Chrift, whom God hath enriched with faith and 
holy graces of his fpirit. 

Worthily is full afluranceof faith called riches, for it doth all tfcat riches 
can doe vnto men. It comforts the heart,it defends from dangers, much bet- 
ter then outward riches can, for the itt (i Hue by their faith. Itgaines the godly 
more true reputation, then houfes, or land,or money could doe. It abounds 
more to fpirituall mercy and well-doing with more fufficiency then outward 
riches can, anditbuyesforthefouleallneceftaries .• itisvntoGodsferuants 
according to their faith, and vnto faith aft things are poffible 1 yea, it doth that 
that all the riches in the world cannot do, for it will fettle a mans heart againft 
all earthly mutations, yea it will make a man ftand vndaunted again If the 
rage of tyrants, yea of death it felfe 5 yea in fome fcufeit will fence a man a- 
gain ft the weapons of God himfelfe : though God kill lobia thebattell,yethc 
will cot let goe his hold, but hee will ftill trull in him, yea the Lord is pleafed 
many times toyeeld the viclorie to the •mreftlings of faith, and accounts it no 
difparagement to bee ouercomeof the faith of his feruants, and to let them 
binde his hands, that he (hould not doe, what otherwife he might and would 
haue done.- how can it be but great riches, when it brings amantheaifured 
pardon of all his offences i and how doth it eftablifti the heart of a man in his 
religion, more then ten thoufand arguments or volumes ofcontrouerfies ? 

Thus of the adiunft certainty ; the fublimity of theGofpell foil owes. 
7* the acknowledgement of the myfierie ofG^d, cnen the Father and of Chrifi] 

The Gofpell is a diuiue myfterie,both for the admirable depth of ir,for it is 
a fecrct only God can reueale, and for the excellency of the fubieel it entreats 
of, which is God the Father and Chrift. 

How the Gofpell isamyfterie, and to whom, harh been (hewed in the for- 
mer chapter : onely let vs from the repetition of it here, be confirmed in this, 
neuer to truft theiudgement of carnal! perfons, in matters of godlinelfe and 
faluation, for they pronounce of things they neuer effeftually vnderftaad, 
they cannot pcrceiue the thing? of God ; and withall we (hould be excited to 
a daily care offaith, for reafon will not reach heerc. 

Further we may here obferue, That when the Lord doth reueale this my- 
fterie vnto vs.we mud not only beleeueit, but we muft acknowledge ir, euen 
by an outward profeftion of our faith in Chrift, and our confecration of our 
(clues, to the worfhip and knowledge of God. Theworld wpnderfull hardly 
brooks acknowledgement ; moft men askew hat needs this profeftion ? they 
will not vnderftand that we muft bcare about*, and hold out the light of the 


Vcrf. J. Tbemy/lerieofCod the Father and of Chrift. 

truth receiued, labouring to winneglorie to God by the power ofconfeffion 
and obedience. 

Of god etten the Father and of Chrift \ Diuers things may bee from thefc 
words particularly obferued. 

i . We may fee here the glorie of the Gofpelljand the ftudies of Chriftians, 
they haue the onely excellent fubied in the world : other fcienccs confider 
of the creature, but Theologieof the Creator. 

2. Heercisaplaineprooreof the diuine nature of Chrift, for God isfayd 
to be the Father of chrift. 

3. From coherence wee may know, that as men grow in faith and loue, fo 
they will be more and more fettled in the doctrine of theperfons of theTri- 
nitie, tisfuch a my fteric as isreuealed by degrccs,as holineifeand other fauing 
knowledges incrcafe in vs. 

4. That wee neuer rightly know God till we know Chrift, Matth. 11.27. 

5. Wee may hence obferue the miferie ofall vnregencrate men, they nei- 
ther know God nor Chrift arighr. 

6. That bowfoeuer we be ignorant in many other knowledges and that of 
matters of religion too,yet it is a glorious riches to know God to be our father 
in Chrift,and to be fully allured of Gods loue in Chrift. 

Vers. 3 . In whom are hid all the treafuret of wifdome and knowledge. 

INrvh4m->']lnqHo i is referred either to Chrift or the Gofpell, it is true either 
nay: or rather both are conioyned together in one fenle $ In Chrift who is 
the fubie ct of the Gofpel l,i s all trcafures &c, or in the Gofpell as it entreats of 
Chrift, is all treafures &c } fo that thefe words containe a third adiun it of the 
Gofpell; and that is fingular perfection of wifdome. 

Note heere with what feeling the Apoftle fpeakes, when he fals vpon the 
mention of Chrift; and the Gofpell :hee abounds in powerfull affections and 
admirations of thefe things which may wonderfully abafe and humble vs, 
for our barrennes both in thoughts, and aft ections, and words, when we haue 
to deale with the things that belong to the kingdome of God. 

Againc, if there bee any fuch treafures in Chrift and the Gofpell, wee may 
conclude it is not in vaine todeuoteourfelues to the knowledge of Chrift in 
the Gofpell, though it coft vs neuer fo much pains, or care,or coft 3 and though 
we be neuer fo much oppofed by the flefh and the world . 

Further, wee necde not doubt but that all things needfull to faluation and 
happinelfe, are contained in the word, heere are treafures of wifdome and 
knowledge, wee neede no traditions nor inuentionsofmen, nor decrees of 
Popes &c. 

The vbiquitaries abufc this place, to prooue a reall communication of the 
properties of the diuine nature to the humane.Now for anfwer to their cauill, 
diners things may be propounded. 

1. If the words bee vnderftood of the Gofpell, then their conceit wholly 
falsto theground. a. If they bee vnderftood of Chrift, yet there is no ne- 
ceffitietovnderftand them, as thefe treafures are in Chrift himfelfconly, but 
as they arc in his members by communication. 3. If as it is in him, yet it is 
not necelfarie to vnderffand it of all knowledge in general!, but of that which 
is needfull for the faluation of the Elect. 4. If of all knowledge, yet the 
Apoftle faith notthatit is in the foulc of Chrift, butinChrift. 5. If m the 
foule, what wifdome /not increate and infinite, but created wifdome. 
Thus in general!. 

In whom] Wifdomeand knowledgcare in Chrift, in Angels, in Men, but 
• indifferently : 


Anfwer to the 


The diffe- 
rence of 
knowledge in 
Angels and 

- ■ . ' ' — — - 

In Tbbom are bidden all treafures. Chap. 


a l O.T.30, 

differently : in Chrift ,by vnion ; in Angclsjby vifion ;inmen,by reuelation. 
There arc diuers gifts conferred vpon the humane nature of Chrift, the gift 
of pcrfonall vnion, the gift of office of mediator, and head of the Cburch,the 
gift of adoration, with his diuine nature, and the gifts they call habituall, 
which afooue the meafure of men or angels are conferred vpon him. 

Which may comfort vs againft all our defects in ourfelues, for though we 
hauefo many wants, yetwee haue an head in whom wechaue all fulnelfe, 
and it (liould bee our courfe to make vfc of this doctrine, by (lining vp our 
felues daily to lay holde vpon Chrifl for the fupply oi our wants out of the 
richesof his grace. 

Are hidden] The admirable excellencies of wifdome and knowledge in 
Chrift are fayd to be hidden, i.Inrefpect ofourapprehenfions, becauiewe 
can neuer reach to the depth of them, z. In refpect of the croflfe, thatfol- 
lowed Chriftand his members: forthecrofte likeavaileobfcured theglorie 
of Chrifts perfections, both in himfclfe, and the communication of his gifts 
to his members. , 

And may not this teach vs finglencs of heart, and humility, euen more to 
feeketobeegoodthentofeemetobefo i Chrift wa&contented his treafures 
fhould bee hidden, and (hall wee fret ourfelues when our drops of grace are 
notadmired ? (hall it notbeenoughto vs that we (hall appeare in glory, when 
his glorie (hall be reuealed i 

A/l treafures] Wifdome and knowledge in Chrift is called treafures, not 
for the q uantitie only, but for the. worth alfo, for grace and knowledge are the 
bed treafures. 

Which may (hew themifcrieof all wicked perfons, for in as much as they 
are not of Chrift, they are deftituteof the treafures of God : and contrariwife, 
they are mod happy that haue Chrift, for in him they find all true treafure & 
riches,he canot be poore that bath Chrift^aorcan he be rich that wats Chrift. 

S&cft' But what is the cauie that fo many Chriftians want treafures, and 
yet profeffe Chrift? 

iAnfw. Either they want workmen, to diggeforthe mine, through want 
of Preachers : or elfe they digge for this treafure in a wrong earth, by fceking 
it, but not in theScriptures : or elfe men know not the mine,when they finde 
it : or elfe they let the earth fall vpon their worke, after they haue begun, 
through negligence in (leightly working in their entrance. 

Qf knowledge and mjdome.] The different termes may note but the fame 
knowledge in Chrift, but for our capacities varied : Itis true that there is in 
Chrift a moftadmirableperfection,both of the knowledge of contemplation, 
and of the wifdome and difcretion of working and practife, and thus it wat 
in him, in his owne obedience, and is (fill by participation to his members to 
make them wife and difcreet, as well as full of vnderftanding and judgement : 
fureitisthat Chrift would bench vnto vs,in the gift of holy difcretion 3 afwell 
as in the gift of holy vnderftanding, if wee would feeke it of him, for hee is 
made vntovs of God Wifdome *, neither can true wifdome bee found in any men 
vnder the funne, that haue not the true grace of Chrift , neither can any 
Chriftian be found without the grounds of heauenly wifdome,fuch wifdome 
I meane as none of the wifeft men in the world could euer attaine, for though 
it bee true, that there may bee and are many deficiencies in fuch as otherwife 
trucly feareGod, yet if the bed wifdome be enquired after, the meaneft and 
fimplcft Chriftian doth exceed the greateftand exacted politician, or difputer 
ofthU world. For what wifdome can it be for a man to haue excelling skill to 
know the fecrets of nature, or the order of ciuill affaires, or the waves to ad- 
uancc his own outward eftate, and yet know no certaine and fafe way how to 
faue his owne foule i 
V E R s. 4. 

V erf. 4. LeU any man beguile you *k>ith enticing "toords. 

Vers. 4 . ssfnd this I fay left any (batfld beguile yon with intkintntords. 

WHereas the Colo fli an s might aske, why the Apoftle is fo large in vr- 
ging them to conftancie, he (hewes in this verfe, thatitistopreuent 
the inncemenrs of feducers. 

1. It is thedutie of euery Minifterto labour by all poflible meanes, to pre- 
ferue his people , that they be not beguiled : tis not enough to teach them 
true doctrine , but they muft be waichfull , that neither Sathan nor euillmen 
infect and corrupt them. 

2. It is thevfuall practife of the deuill, when the word hath wrought with 
any power in any placebo allay by all meanes , to draw away and deceiue the 
mindes of the people : let men looketothemfelues,and notliue fecurely.for 
certainly the deuill will attempt them wirh all cunning and fraud. 

3. If thefe words be compared with the Apoftles exhortation in the 2 3. 
verfe, of the former chapter , it will^peare manifeftly , that one reafon why 
many are deceiued , is there vnfetlednes , in the doctrine of faith and hope: 
if they had been eftablifhed in their allurance of Gods fauour in Chrift, and 
the hope brought by the Gofpell, they could not hauc been fo deceiued, and 
beguiled, or not fo eafily. 

4. The way by which men are in points of religion deceiued , is not by 
apparant falfiioods, but by probabilities of truth : the Apoftle calls them 
p3ralogifmcs - ofpithanologie. Pithanalogie , which the Apoftle condemns 
is a fpeech fitted of purpofe, by the abufe ofRhctoricke, to inticeandby 
tickling the affections of men,to pleafeand feduce } andheerein properly lyes 
theabufesofLogickor Rhetorick in matters ofDiuinitie, when out of affe- 
ction, & fome fubtle purpofe to deceiue , vaine and falfe arguments are varni- 
flied and coloured ouer , and made probable to the mindes of the fimplc. yea 
though the matter taught be fometimes truth, yet many mindes are beguiled, 
from the power and profit of ic, by placing their refpects and affections,vpon 
the wifedome of the words and the affected artiflciall frame : otherwife there 
is lingular vfeboth of Logickeand Rhetoricke , when they are applied to fet 
out the wifedome of God in his word, vphoiding the hidden depths of the 
power of the word of God: the very preaching of the Gofpell is exceeding 
effectuall,when without affectation.menvfe their arte, to expreffethenatiue 
force and life of the words of the holy Ghoft in (capture.- but the chiefe thing 
in gencrall,is for vs hence to learne,that herefie and error,was neuer fo vnclo- 
thed , but ic was prefented to the world with greate colours and probabilities; 
many fimple people wonder thit PapiftsorBrowniftsftiouldbeabletofay 
fo much for their idolatrie or fchifme .- but we muft know , that any heretikes 
that euer were , haue brought greate probabilities for there hereiics as well as 
they. The deuill were wonderfull fimple,if he fhould thinke,to bewitch men 
fo far, as to bsleeue with any confidence , things that had manifeft apparance 
offalfhood , that cannot be. Thus in general! . 

Now in particular> concerning the corrupting or deceiuing of thefoulesof 
men , wee may confider three things. 1. The miferabel eftate of the foule, 
that is deceiued, orbeguiled, orcorrupted. 2 How the foule is corrupted. 
The meanes to preuent it. 

For the fir ft, looke what the carcafeis when it isputrifled, fuch is the foule 
when it is corrupted , it is fpiritually loath fome,and wonderfully vnpleafing 
vnto God.and caft out of his fight: and the more is the miferie of fuch foules, 
becaufe to pleade that they w ere deceiued , will not fcrue turne 5 wee may de- 
ceiue or be deceiued , but God will nor be mocked. 

Forthefecond , if we aske by whome or how thefoule is deceiued orcor- 

T ruptedj 



t* m^ojoKoylA 
What Pitha- 
nalogie is. 

14 1 Left any man beguileyou frith inticingTbords* Chap. 2. 

Who are de- 


a Z Cer.II.j 


b iCorfi. 

C Hib.$ 13. 
d /<r.ij,i4. 
j. Rules to 
preuent be- 

rupted? Jtis to be anfwered generally, wee mud take notice of it to beware : 
thetwogreatcdeceiuers,arethedeuill andAntichrid 3 . Itistruethat by the 
malice ofiathan, andfrowardnetfe of wicked men , Gods faithfull feruants 
arc euerie where called deceiucrs b . They that mod labour topreferuernens 
foulesfrom corrupting , are mod charged with feducingj but thefe are fb 
called and are not. 

The mod ordinarie deceiuers, are 1. carnal I friends, 2. the Profits and 
pleafures of life, 3 . euill companie, this corrupts like leauen, 4.carnall reafon, 
5. finne c , 6. but efpecially corrupt and falfe teachers d . 

Thirdly, if we would not be beguilde and decerned, wemudlooketo 
three things, 1 . we mud get a (ledfaft faith in Iefus Chrid,pferophorie or full 
alnarance of Gods fauouris a wonderful! preferuariue againfl corruption of 
doctrine or life. z. we mudcondantly cleaueto the meanes, vntowhichGod 
hath giuen teflemonie by the power of his prefence, and ble/fing ; wee fliould 
get vnder the fhelter ofa powerful! miniderie , and this will be a rocke of de- 
fence. 3. wemulrpreferuevprightnes orlife, and ourcareofinnocenciein 
what we know to be required : contrariwife , io long as we are vnietled, and 
wantalfurance, efpecially ifweliue not vnder the power of the word ,wcare 
incontinuall danger to be drawne away •. and fo it is with vs too, if wee fall 
vnto the loue of any finne, of knowledge; for corruption of life is many 
times fcourged with corruption of doctrine and opinions. 

But if we would haue more abeundant caution for our preferuation,then I 
will follow the fimilitude of beguiling amongd men , from whence by com- 
parifon>we may learne many things, for our caucion and obfervation. 

Men that would thriue in their eftates, and would not be beguiled in the 
world or wronged, obferue mod an end , thefcrules. 1. They will buy fuch 
things as are durable , not toy es or trifles : fo fhoyld we , we Ihould let our 
hearts vpon eternall things, and not minde earthly things , which will lad 
but for a fliort time , and when death comes , if we trud vpon earthly things, 
wee mail flnde our felues deceiued. 2. They will know their commodities 
themfelues that they fell or buy :fo mould we both for the finnes wee would 
part with, and the opinions, or duties, we would purchafe. 3. They will 
know the perfons, with whome they deale: fo Ihould wee try the fpirits. 
4. They will haue all the fecuritie may be had : fofhould we fee all warranted 
by the fcriptures, for other fecuritie we cannot baue put in thatisfufficicnt 
if the diuell or the world or corrupt teachers , tempt and intice vs , wee mud 
put them to it, to put vs in fecuritie from the fcriptures, which becaufe they 
cannot doe, we mud wifely reiectthem. 5. Men that deale formuch, are 
glad to feekc the protection of fome greatemen: fo mould we feekethe pro- 
tection of the great God. 6. If men doubt in any thing about their edate, 
they will prefcntlyconfult with their friends, and in difficultcafes they will 
haueopinions of Lawyers too : fo mould we doe if we would haue our dates 
fafe, wee mud propound our doubts one to another, efpecially to our Tea- 
chers, that they may refolue vs out of the word of God. 

Vers. 5. For though I be abfent in thtflefbijtt am I with yott inthefpirit , 
reioycinvand beholdingyour order , and thefiedfaftnes of jour e faith 
in Chnfi. 

THefe words depend vpon the former, as the anfwer of two objections; 
Fird,they might fay, How doth he know our edatesrto which he anfwers 
in the fir d words, That though it were triie,that he were abfent jn refpect of the 
flefi, yet it was alfo true , that he wot present in thefrtrit , both in that his affecti- 
on, carried him to a daily thought of them, and fo toawillingesvponall 



Tteboldingyour order. 

occafions toitakc notice of their eftare : and befides, as fomethinke, hccwas 
acquainted with their eftate extraordinarily, by reuelation of the fpirit. And 
chusalfohefecretlygiues them notice rolooke to their vvaycs : for hee takes 
notice of alJ that parted amongft rhem. How carefull fliould we be in all our 
courfes, as w el 1 as they ? For we ffaue the fpirit of God in vs, and the people of 
God round aboutvs. HeerealfoMinifters may take notice of their duties : 
their fpirirs fliould cleaue to their people, and their daily thoughts and cares 
Ihould runne vpon them,tbey Should mil obferue them,and watch ouer them 
in the Lord. 

Ob. 2. B ut might fome one fay, Is it charitie in the ApoftIe,beingthus ab- 
fent, toentertaine furmizes and hard thoughts of vs, as if wee were falling 
away j &c- Now to this he anfwers, that though he wrote this to exhort them 
and to warne them, yet he did greatly reioyce toknowforauch asheedidof 
their order of life, and ftedfaftnelfe of faith. Many are fo difeafed, that they 
thinke,ifaman reproouethem or admonifli them, that then hee hates them 
altogether, and likes nothing in them : buttheApoftle topreuentthat, ac- 
knowledged the praife oi: their life and faith. A holy minde can reioyce in the 
good things of thofehewarnethorreprooucth. 

Yottrorder] Order hath original! in God, he is theGodof order a ,asalldif- 
orderand cohfuuonisof theDiuell. Orderisthat wonderfully commends 
whatfoeuer it is in. There isakindeof feede of order fowen in the creatures. 
This order in man is theireutaxie or well difpofing of themfelues. 

The Apoftle might commend their order generally, both in relation to 
the common-wealth . and to the Church, and in their families, as alfo in their 
particular conuerfation. 

That there might be order in Common-wealths, God hath fee man in au- 
thorise, (for by him Kings raigne and hauerheir powers and hath communi- 
cated a part of the honour of hii own e diuine lawes to their ciuilllawes, viz. 
That they fliould binde mens confeiences fo farre as they are not difagreeing 
from his word. Befides, hee hath recorded threatnings againftthedifobedi- 
en t, and acknowledgeth M agi ftrates to beare his image, to be as it were Gods 
by refrefentationi andheeguides them by bis fpirit for the time, many times 
qualifying them with gifts, and guiding their mouthes in judgement, (for a 
diuine fentence u in the mouth of a King) yea hee himfelfe drew a plat-forme of 
rules for Common-wealcs, to giue them a taftc of gouernmenr. 

Now that men may attaine to this Eutaxicand good order inCommon- 
weales, they muftreade the law of God, and lot that bee a general 1 guide to 
them, and they mu ft propound fanclitie as well as felicitie,as the end of their 
goucrnment 5 and in calling to office, they mull be carefull not to fet the feet 
where the head fliould be,but to chufe men that feare God and hate couetouf- 
ne(fc,and aremen of courage. The feare of God and courage is wonderfully 
wanting inall forts of Magiftrates. And as for courage, in refpeft of the peo- 
ple, what are they the better if they haue a good man, that will doe no good, 
then if they had euill men, that would doc no euill ? Yet in truth Magistrates, 
whether good or euill men, doe much euill by fuffering euill to be vnpunifli- 
ed. B ut to returne to the point, Magistrates that would preferue order, niuft 
giue good example themfelues, and mend the diforders of their one houfe- 
holds,and bringfuch a fympatbie and louc of the people,as they fliould both 
preferue their authorise, and yet remember that they rule their brethren. 
And in their gouernment they cannot obferue order, vnletfe they pun ifli vice 
as well as command or prouide for vertue and wealth. Befides, they muft 
take away the perfonsor places that arc occafions of diforder, and they mud: 
chargeand remunerate as well as punifh. Finally, the people outof the obli- 
gation of confeience mufl (triueto Hue in order, with reuerence and feare 


a 1C0r.i4.jj. 

Of order in 
the common- 
b VrouS, 

T 2 



Order in the 

tBeboldingyour order. 

Chap. 2. 

Order in the 

d Gd 6.\6. 
C Vfal.jO.ylt. 

1 Lul^i.79. 

I Vro.l?.l6. 

order in con- 


yeeldingready obedience and furtherance tothofethat are placed in autho- 
rity ouer them. 

There is order alio in the Church : and thus there is order in doctrine, for 
milke mud be propounded before ftrong meat, or with fufficient reference ro 
the parties to be taught. There is order alio to be obferued in the time. places, 
and manner of celebration of Gods worfhip. There is order alfo to berefpe- 
ftedin the vfe of things ecclefiaftically indifferent- There is order in thefub- 
ordination of perfons, in the minift ery, fome to rule, fome to teach, fome to 
exhort, fome to diitribute. There is order alfo to be obferued in the discipline 
of the Church, proceeding by degrees with offenders, fo long as they are 

Neither may our families be without order ; orderlfay, not only in the 
duties that concerne the maintenance ofthefamilie, but alfo in theexercifes 
that concerne religion and theferuice of God in the familie. In families there 
mud be a care alfo of reformation :efpecially that openly prophaneperfons, 
only for temporall aduantage, beenot retained or admitted there. In the fa- 
milie alfo there muft bee a daily exercife of patience, humilitie, knowledge, 
and all other Chrillian graces,that concerne mutuall edification. What mould 
Ifay 2 Thercis a mutuall relation in all the members of the familie one to 
another, andtbedifchargeof theirfeuerall duticsoneto another is charged 
with a daily care of order. 
But I thinkc the Apoft le commends the order of holy life vnto which euer y 
Chriftian is bound. It is certaine we can neuer foundly proceed in godlineire 
without a care of a fettled frame and order of liuing. Wee may notliue at a 
venture in religion. Tis not enough to doe good now or then, by flames. 
Thereisanorderin holy conuerfation. Wemuft»W^ by rule\ There is an 
holy difpofing ofoiir waies required e . It is required of vs that we mould fen- 
der $hepathes of our feet f • Wee muft order our affaires with difcretion S, This is 
called the way of prudence or vnderTtanding. There is 4 guiding'of our feet vnto 
the wayes of peace'. Tis a wondcrfuil curie to be left to our fecuritie to walke in 
darkeandvneertainewayes : andcontrariwifethe vifion of the fafuation of 
God is promifed to fuch as difrofe of their wayes arightK And to bee carefullof 
an orderly courfe of life, is to keepe ourfoules ' , and peace Jhatt be vnto fuch. But 
alas, men haue corrupted their wayes, and their vnderflandings are darkned, 
and they arey?r angers from the life of God : neither will men ceafefrom their re- 
bellwm wayes. The ciuiliefl men walke after the way of their owne hearts, yea 
the molt men hate thofethat are right intheir wayes, and are JikeD***, that 
would bite the heeles of fuch as endeuour to walke in fincerity. Some hypo- 
crites there are that will know the way oftheLord,andaikeofhim the ordinance of 
tuftice, asiftheywouldbeccarefulltopleafeGod 5 but alas they were neuer 
wafhed from their oldefinnes, and they quickly returnc with the dogge to their 
vomit, and corrupt their waics,being of purpofe fet on by the Diuell, to make 
a clamorous profeffion, that fo their fall might moredilhonour theglorieof 
anexa&and circumfpecT: conuerfation. Alas, what mould I fay ? Thereis 
wonderfull want of order in the very hues of Gods children. Scarce the tithe 
ofprofeifoursoffinceritieof theGofpcll, that haue gathered a catalogue of 
holy duties, and obferued out of the word that frame and order of fettled 
holy conuerfation. 

Thercarc io helpesof order in holy life: i.knowledge, z.vprightneffe, 
that is,an vnfained refolution to (hew refpectto all Gods Commanaements j 

5. conftant diligence, 4. watchfulneire, 5. contemplation or meditation, 

6. prayer, ^reading the word daily, 8. frequent hearing of the Gofpell prea- 
ched in the power of it, 9. a tender conference, 10. focietie and fellowfhip 
with gracious Chriftians in the Gofpell. 


) v«f-5- 

Beboldtngyour order. 

There are many impediments of an orderly cornier fation : i. Men are not 
reconciled to God, and fo not being in Chrilt, they receiue not influence of 
grace from Chriff. to enable them to walke in an holy courfe. 2. In others tis 
negligent mortification ; the ftaine of former finnes being not warned away, 
there remain es in them an ill difpolition to finne 3. Many are enfnared with 
euill opinions, either in doclrine,(and fo errour of life is the fcourge of errour 
in opinion) or d(e about pracfife,as that fuch ftricf. netfe is not required, or it 
is impofhble, or none doe Hue fo. 4. Many know not what order to appoynt 
vntothemfcluc9. /. Many are confirmed in a heart accuftomed to euill, and 
they loue Tome one finne, wherein they especially breake order. 6". Sathan 
ftriues aboue all things to keepemen inadeadfleepe, that they might not 
awake to line righteouflj, orexpretfe the power of godlinefle. 7. Many are fo 
fee in the way of the vngodly, that their very euill fociety chains them downe 
co a uecefliticof diifolutenes. 8. Many are put out of all order by their daily 
diilem pers and diforders in their families. Laftl y .fome faile and fall through 
very difcouragement , rcceiued either from opposition , or contempt, or 

Now if any be defirous to know in generall what he fhould do to bring his 
life into order, I (hall profitably aduife flue things : Firft, that hee doe refo- 
lutely withdraw himfelfc from the finnes of the times, and keepe himfelfe 
tmfpotted oft he world, in refpect of them. Now the finnes of the times are ap- 
parent, pride of life, contempt of the Gofpel^coldnetfe in faith and religion, 
fwearing,profanation of the holy Sabbath, domcfticall irreligioufnelfe, con- 
tention, vfury , whoredome , drunkenneifc, and drmkings, oppreflion and 
fpeaking euill of the good way. Secondly, that hee obferue the morevfuall 
corruptions of the calling of life hee Hues in, and with all heedfulneife fhun 
them, whether he be Magi(trate,Mini(ter,or priuateperfon. Thirdly, that he 
efpecially ftriue againft and fubdoc the euils that by nature hee is molt prone 
vnto. Fourthly, he (hall doe wonderfully profitably, if hee would get a cata- 
logue of duties out of the whole law, that directly concerne himfelfe in parti- 
cular, which is very eafie (efpecially by the hclpe of fome that are experien- 
ced) to be distinctly gathered, labouring to (hew all good faithf ulneile in du- 
ties of pietie as well as righteoufnefle, and to ftriue for inward pietie as well as 
outward, refoluing to continue, as well as once to begin. Hence it is, if wee 
markeit, that the holvGhoft indiuers Scriptures drawes for the people of 
thofe times diuers catalogues, either of grace which fpecially tended to their 
praife,er of duties that mod fitted their ltate,or of finnes that they mud mod 
carefully auoy d, as being molt commonly committed : yea, it could not but 
be of excellent vie, ifwedidtaskeourfeluestothe more (fridtobferuationof 
fome of thofe catalogues, either of grace, or finnes, or duties, as wee might 
pcrceiue they mod fitted vs. 

But if euer we would goe about the order of our liues,wee mud in generall 
1. labour to weaken the loue of earthly things. i.Wemull refolue to keepe oar 
hearts with aR diligence, ImeanewemuShvithall care and confeience ftriuea- 
gainft inward finnes. 3. We rouft put on a mindc to line by faith, whatfoeuer 
befall vs. 4. If we fall, we would fpeedily recouer our feluesby confeffion and 
prayer, and not accuftome our felues to finnes either of omiffion or com mil- 

Vpon the con fi deration of all this, what fhould we doe, but cuen pray the 
Lord that he would make his wayplaine m before our face, zaddireiltbe workes of 
•mr hands n , and hold vp our goings in hit pathes °, that our fteps doe not Aide ? 
And to this end we fhould euery one be peecing and amending his waies, ma- 
king his paths Straight, being alhamed and confounded for all the diforder of 
our Hues part. But if thou goe about this, bee not^x©-, a man that hath 

T 5 two 

x 7 

Nine lets of 

Rules for 
bringing our 
liues into 

Vfe' of cata- 

More rules. 

m Vfal.1.2. 
n TfM.90.ylt. 
O P/4/.17.J. , 


neflc of faith 
may be had. 
p zCw.x. it. 


q iTim. 2.1 j. 

r Heb.6.i7.iS 
f I Vet. 5. 9. 

t Idw.1.6 - . 
The proper- 
ties of thertun 

u Epfe.j. 17.19 
* i/.fc.j.4. 
Gal.6. 1 4. 
x ^ow.5.4. 
J/i.l6.l 6. 
y J^ow.4. 
2 iCei.i.iS. 


Theftedfafltiejfc o/yourfaipk Chap. 


The caufes of 
a lTbejf.$.i. 

The means of 


two hcartsjfor then thou wilt be vnftable in all thy way es ; either goe about it 
with all thy heart, or elfe let it alone. What (hall I fay but this, let vs all learne 
the way of God more perfectly. 
Thus of order. 

The fecond thing hee commends is their faith, which hee praifethforthe 

The ftedfaflnejfe of their faith.] Concerning fledfaftnetTe of faith , I pro- 
pound fiuc things to be confideredof. i. That it may bee had, and ought to 
befoughr. 2. What the nature and properties of it are. 3.Whatis thecaufc 
why the faith of many is not ftedfaft. 4. What wemuft doc to attaine it. And 
laftly concerning vnftedfaft faith. 

For the firft, that it may be had, ismanifeft: for God fW giueth the earnesl 
ofhisJpirit,zndfealethand annoynteth vs in Chrift y dothft.\blifh vs in himP. There 
is a fur -e foundation of God*, vpon which we may found our affiance. And God 
witling more abundantly tofhew vnto the heires ofpromife the immutabilitie of his 
counfeS) interpofed himfelfe by an oath to confirme his promife, thai by two immut*. 
ble things ; in which it was impoffible for God to lie, we might haue fir ono confolation y 
which fite for refuge to lay hold vpon the hopefet before vs : which hope wee haue as 
an anchour of the foule both fure and (ledfaft*. And we are commanded to refill 
(ledfaft inthe faith f . And wauering is fecretly threatned and difgraced by rhe 
Apoftle lames, after he had charged that wee (hould pray tn faith without wa- 

Now for the fecond, thereare many excellent properties and praifes in a 
(ledfaft faith : for a man that is indeed fettled and ftedfaft in his faith, knowes 
both the truth and the worth of the loue of Chart u ; hee is able to contemne 
anddenic the allurements, examples, euftomes, and glorie of this world *j 
hee can bearc aduerfitic with lingular firm nefle of heart, without hafting to 
euill meanes x , or limiting God for the manner,or time, or inftruments of de- 
liuerancc : hee can ftand in the combat againft frequent and fierie tentations, 
and goe away without preuailing infectionjhe can beleeue without feelings y. 
The promifesof Godarenotyeaandnay' 1 , but alwayesafure word and vn- 
doubted. Hehathakinde of habitual! peace and contentation in hisconfei- 
ence, with eafefull delights and refrefhings in the ioyes of Gods fauour. Hee 
hath a kinde of fpirituall boldncfle and confidence when hee approacheth to 
God and the throne of his grace. Laftly,hecan looke vpon death and iudge. 
ment, with defireto be diflblued. 

And for the third thing,the reafons why many men fliew not this vnmoue- 
ablencire, and ftedfafinefle, arediuers : fomehaue not faith at all*, fome 
haue not a true iuffifying faith, but either reft vpon common hope, oran hi- 
ftoricallor temporarie faith. In many the prefumption ofcertaintiedoth hin- 
derftedfaflnertcitfclfe. Somewant powerfull meanes, thatGiouId eftabliflj 
them ; and fome hauing the publike meanes, arciuftlyblafted in their faith 
becaufe of their daily ncgleft of the priuate meanes. And this reafon may be 
giuen alfo why fome of the better fort are not yet ftablifhed, namely becaufe 
they arc fo hardly excited and perfwaded feriouflyto trie their owne eflates, 
by the figuesofGods fauour, and markes of faluation. And for the worfer 
fort, they fhun trial!, becaufe they know before hand their flare is not good, 
and betides they Iiuein fome one mafter finne or other, which they cannot 
be perfwaded to forfake, and therefore refoluc atleaftfor a time to Hue at a 
venture, and rcferre all tothe vnknowen mercy of God. 

4. Ifwe would bceftablifhed in bcleeuing, 1. we mu ft be much in the me- 
ditation of the promifesof God. 2. wemuft be much in prayer, and the ac- 
knowledgment of fecret finnes,obferu jng the comforts of Gods prcfence, and 
keeping a record of the wonders of his prefence, and ftriufng to retaine con- 


Vcrf. 5. 

HieftedfaftneJJe of your faith. 

ftantly the affurance , we fometimes feele in prayer. 3. wee mud cad about, 
how to be more profitable in well doing : An orderly life, efpecially fruitfull- 
nefTe in our places , doth maruelloufly though fecretly, eftablifh and fettle a 
mans heart in faith 1. Cor. 15.58. whereas it is almoft impoffible , that a bar- 
ren life fliould hauemuch ftedfaftnes , of affurance ;againe, would wee yet 
further know , how it comes topalfe , that fome men get fuch a ftedfaftnefte 
aboue many others i Obferue then and you fhall finde , that when they finde 
the pearles of grace , and the meancs, they will fell all to buy them : Now the 
loue to the meanes, is like death or Ieloudejthat cannot be refifted,there is in 
them a conftant coueting of the bed things,with a true hungerand thir ft after 
them , and ii they offend God they cannot be quiet 3 till they rcturneand con- 
feire their finne , andgetfauour ; they willnotliuedayesandweekesinavo- 
luntarie neglect of communion with God, and therefore reape this unmoue- 
ableneifejas the fruit oftheirdailyconuerfing with God. 
Thus of ftedfaftneife in it felfc. 

Now in the contrarie, concerning an vnftedfaft faith, I propound two 
things to be confidered, 1. The effects or confluences, and concomitants 
ofit : And then the kinds of vnfetled faith. 

Not Scripture onely , but vfuall experience fliew themany inconuerienccs 
that attend iuch as are not ftabJifhed in the fairh. 

1. They want the many comforts, the ftedfa ft faith feeletb. 2. They are 
difquieted wich euery croife. 3. They arc toft with the winde of contrarie 
docTxine , yea the very truth is fbmetimes yea with them and fometimes nay : 
fometimes, they are pcrfwaded, and fometimes they are not. 4. They finde 
afecret fhunning of the ordinances of God, when any aproach fliould be 
made vnto God, $. The feare of death is almoft infeperablc. 6. They are 
fometimes frighted with fearesof perfeuerance , betides their daily danger to 
be foyled,by the baits of Sathan and the world. 

Vnftedfaftneffe may be confidered three wayes. 1. as faith is weake. 2. as 
faith is weakned* 3. as ftedfaftnes is loft. 

For the fir ft, in thefirftconuerfion of a man vnto God , while they lye yet 
in the cradle of godlinefTe,They are alfayled with much doubting and many 

J2»efi. But what might fome one fay, How can faith then be difcerned in 
themidftoffo many doubts and feares ? sAnfw. The truth of their faith and 
grace appeares, 1. By their earned and conftant defire of Gods fauoure. 
2. By the tendernes of the conference in all their acl ions,and their daily fearc 
of finning. 3. By their frequent complaints of vnbeleefe, and fecret mour- 
ning for it. 4. By the lowlineffe of their cariage, even towards the meaner 
fort of thofe that truly feare God. 5. By their defircafterthefinceremilke 
of the word. Laftly,by their indeuourtowalkeinoffenfiuely. 

jQueft. But feeing their faith is true , what is the caufe of the vnfetledneffe 
ofit? Anfw. They are vnfetled, partly becaufe they haue yet butafmall 
mcafureof fauing knowledge: and partly becaufcthey defcernenot the con- 
folations, offered to them : and partly for want of application of particular 
promifes , that belong vnto them : and fometimes it is for want of fome of 
the meanes: and in lome it is, becaufe they fee a greater power in fome of 
their corruptions,then they thinke can ftand with true grace. 

Now for the remedies of this vnfetlednes j This weake faith will grow 
fetled more and more, if they continue vpright in the vfe of the meanes,efpe- 
cially as their reformation and viftorie ouer finne increafeth , and as they 
grow moreand more confirmed in the diuorce from the world, andcarnall 
companie ,and they grow more expert in the wordofrigbteoufne(fe , efpecially 
after the Lord hath refrelhed them with the frequent comforts of his promi- 

1 9 

niences of an 


offaith three 

How weake 
faith may be 

Caufes of the 
vnfetlednes of 
faith weake. 

Remedies for 
faith weake. 


Canfes of 
faith weakncd 

Signes of faith 

Remedies for 
faith weakned. 

Guiles of the 

Steps in faU 

The effect. 

Thefledfaftnejje of your faith. Chap. 2. 

fes, and prefence , befidcs conuerfing with the faithfull and eftablifried C hri- 
ftians: And all this the fooner, ifthey doe propound their doubts, and by 
asking the way, fceke daily dereftion, cfpecially ifthey refigneouer their 
foules to the minifterie of fome faithfull and mcrcifull man of God, who as a 
nurfeflia'l daily feed them,with diftinft and particular counfcll and comfort. 
Thus of the vnfledfaftnes that acompanieth faith weake. 

Now there is an vnfledfaftnes accompanieth faith weakened, that is fuch a 
faith as was fometimes ftrongcr 5 For the clearer vnder (landing hereof, I 
conlider three things. 1. The caufes of this weaknes of faith. 2. The 
lignes to difcerne it. 3. Theremidies. 

There may be diuers caufes or tncanes to weaken flrongfaith. i.LoiTeof 
meanes. 2. fecretfinnes ordinarily committed, not lamented not reformed. 

3 . Prefumptioufly to vfe ill meanes to get out of aduerfitie. 4. Relapfe to the 
loue of the world. 

The Agnes to difcerne it , are 1 . the fleepinetTe of the heart. 2. feareof 
death. 3. con Rant neglect or fecret contempt of fellowship with thcgodly. 

4. The ceafing of the fenfible working of Gods fpirit within. 5. Raigning 
dtfeontentment. 6. Sccuritie vnder knowne finne. 

The remedies are 1. Aferious and found examination of the wants and 
faults, which by this weaknes they are fallen into. i.Aconftantanddaily 
iudging of themfelues , for their corruptions , till they recouer tendernelle or' J 
heart, and fome mcafure of godly forrow for them. 3. It will be expedient 
that they plant themfelues vnder the droppings of a daily powerfull mini- 
fterie. 4. The meditation of their former feelings. $. The vfe of the Sa- 
crament of the Lords Supper ; this is a meanes to con firme faith both weake 
and weakned. Laftly, they mult hold a mod ftric! watch oucr their hearts 
and lines , till they be rc-cftabliGied in a found courfe of reformed life. 
Thus of faith weakned. 

3. Stedfaftnes may be loft , note that J fay ftedfaftnes of faith may bo loft, 
I fay nor that faith maybe loft that is true faith; this ftedfaffne* was loft in 
Dauidy Salomon, and it is likely in lob too. 

The caufes of this lofle of ftedfaftnes arediuers-, in forae it is the inunda- 
tion of afflictions, violently andvnrefiftably breaking in vpon them, efpc- 
ciallyraifing the fierce perturbation of impatiencie, thus it was in Job. 2. In 
fome, it is fome horrible finne , I fay horrible I i nne , either becaufe it is fome 
foule tranfgreflion, as in Damd and S*Umon; or made horrible by long conti- 
nuance in it. 

Now into this euill eftatc,fome fall fuddenly, fome by degrces,commoniy 
it begins at fpirituall pride, and proceeds after from the careleftevfeofthe 
meanes, to the neglect of them, and from thence to a fecure difregard of the 
inward daily corruptions of the heart, ioyned with a boldprefumptionof 
fome infolded mercieof God , till at length they fall into fome fpeciall finne 
or wilfull relapfe. 

ThecrTe&s and concomitants of this relapfe, and IolTe of ftedfaftnes, are 
diuers,and fearefu!l,as 1 . The ceafing of the comforts of the fpirit , the fpirit 
being a fleep , and in a manner quenched. 2. The heart is excommunicated 
from the power of Gods ordinances, as they may fcelc when they come ro 
vfe them. 3. vSpirituallboldnes or incouragement to come vnto God is loft 
with it. 4. They are fecretly deliuered to Satan to be whipped and bo tie- 
ted with tcntations many times of blafphemie or atheifme , er other wife 
through his fpirituall wickedncfle, held in internall valfalage. 5. M oft an 
end , the outward prouidence of God is changed towards them , yea fome 
times they are fcourged with horrible erodes. 6. Many times they are giuen 
ouer to be punillicd with other finncs. 



ThefiedfaftneJJe of your faith. 

Yet for the more full vnderftanding heereof, it will be profitable to confi - 
der of fome distinctions, both of the perfons, and thecaufe, and the effects. 
For of thefe that fall from their ftedfaftnes, fome are fenfible of it, fome are 
infenfible.- Thofethathaue their hearts wakened after this loife, doevfually 
fceleaftrongconflictof terrours, theconfeience being wearied with the tor- 
tures that their wounded fpirit is tormented withall, vnder the fence of Gods 
fierceanger, and in many of thefe their terrour is renuedvpon euery croffe, 
yeaalmoftat euery word of God, fodoth the conceit of Gods fighting a- 
gainft them preuaile with them. 

Now in the infenfible, the fpeciall effect is a fpirituall flumber or lethargy, 
with the reft of the ill effects before in common propounded. 

Secondly, adiftinctionmuft beemadeofthecaufe, for the finne is fome- 
times fecret,fometimes open : now the confequents or fruits of open falling, 
by open finne isdiuers, vfually t he fall thereof it great, it makes a wonderful! 
noyfeinthe Church, befides it wounds the hearts of Gods children, and 
breeds exceeding grcatdiftafteinthem. Further their fals makesthem won- 
derfull vile before the world, the mouth of euery beaft will bee open to raile 
againft them : wicked men will keepethe affife for them, yeathe bankesof 
blafphemiein wicked men will bee broken downe, foas they willwith full 
mouth fpeakeeuill of the good way of God 5 befides it cannot bee auoyded 
but many will bse defiled by it , and wonderfully fired and confirmed in 

Againe, wee mud diftinguifh of effects or confequents, for fome are ordi- 
nate, fome extraordinarie : forfometimes befides the ordinarie euents, the 
Lord fcourgcth thofe fals with Satanicallmoleftations, either of their perfons 
orhoufes,yea,fometimes they are fmitten with death. 

1. guefi. B ut doe all thefe come alwaies for finne? 

&4nfw. Not alwayes, but where finne is prefumptuous they doe. 

i, JQueft. But doe all thefe things befall all fuch as fall into prefumptuous 
finne ? Anfw. The Judgement* of God are like a great depth, and heafflicts 
how heewill, but thefe are hii rods, he may vfeallof them, or any of them as 

3. £Z*eft. Butarethefe things found in thofe that lofe their ftedfaftneffe by 
tbeviolenceofcrolTes ? Anfw. Though many ofthem are, when the crofTe 
hath a mixture with any fpeciall impatiencie,as in lobs cafe : yet properly they 
are rods for prefumptuous finnes. 

Obiett. B ut is it not better may fome fay, to continue as we are, then to ac- 
knowledge and make profeffion and bee in this danger to fall into fo juill au 
eftate ? Solut. Is it beft to liue and die a begger, becaufe fome one great heire 
through his owne default hath ruined for a time his houfe ? Oris the condi- 
tion of a begger better then of a Prince, becaufe Nabttchadmzar was feauen 
yeereslikea beaft? 

4. ji\ But if his loffes be thus many and miferable,is there any thing left in 
him? tAtifvv. There is. 1. His fecde abides in him, the holy feede of the 
word can neuer be rooted out of him wholly. 2. Hee hath faith though it bee 
in a trance. 3. Grace isaliue in him, though hee bee intheftate ofapalfie 
man, or as one that hath adead palfie, and yen's aliue. 4. Hee hath the 
fpirit of God in him, but heis locked vp and taken prifoner. 

Now for the remedies of this lolfeof ftedfaftneffe, they muft know that 
there is required ofthem, a fpeciall humiliation, note that I fay a fpeciall hu- 
miliation : For they muft in priuate afflict their foules before the view of their 
fpeciall finnes, and Gods fierce wrath, with ftrong cries and fighes vnfpeaka. 
ble making their moane before God, They muft crjvnto God out of the deepe, 
as the Pfalmift faith. Befides they muft fhame themfelues openly by making 



Diftindions - 
about apofta- 

Remedies for' 
the lofle of 



Stedfaflneffe of faith 

Chap. 2. 

tbcmfclues vile before the people of Godjfodid D<«»«/,and Salcmon^nd PahI\ 
yea they mud voluntarily rcfigneouerthemfelues vnto Gods fcourging hand, 
being fo defirous to be cleanied of their fins, as to bee contented God iliould 
walhthem throughly though it were with many erodes. And further they 
mudbeereucngedof their owne flefh, by draitning and curbing themfelues 
in their Iawfull defires and delights. Thus of their fpeciall humiliation: Now 
fecondly, theymudtakefpeciallpainesto recouer their faith in God, and to 
get pardon of their finnes, They mudcrie daily vnto God, they mud fearch 
againeandagainein the records of Gods promifes, efpecially waiting vpon 
the preaching of the Gofpell, to fee when the Lord will returneand haue 
mercy by reuiuing of their hearts with the comforts of his prefence. And for 
this they mufl be wonderfull carefull of thefpirit ofgracc,to ftir it vp by daily 
prayer, and tu obferue with all watchfulnelTc the flirring of it, refoluing with 
all thankfulneireto acknowledge any meafure of the reuiuing of thefpirit. 

Ladly, when they are in any meafurerecouered, they mud Iooketotwe 
things, i . They mud if orfake al I appearance of euill. 2 . They mu ft vfe a 
continual! watchfulnefle, and with feareand iealoufielooke to their hearts, 
euen in their bed. actions : lead Sathan beguile them, and they reuolt againe, 
and then their cafe of reciduation be worle then the former, ileftd is the man 
thttfeareth alwajes. 

Thus of the JoiTe of ftedfaftneiTe, efpecially, as it is in the cureable, for 
thereisalo(reofftedfadnes,andtheioyofGodsfaIuationcuenin the Elect, 
which in this life is incureable 5 Of this I can fay little, becaufe the Scripture is 
in this poynt exceeding fpa ring, and becaufe the judgements of God, efpeci- 
ally of this kinde are exceeding deep, who can wade into them ? only a word 
or two of it. This lolTe is incureable twowayes, fometimes in the erode or 
iudgement it brought vpon the offender, fometimes in the vndedfadnelTe it 
felfe j for fometimes though the Lord rcftore inward ioy and aflurance, yet 
hec will not remooue the outward iigne of his wrath , fometimes face 
drawes backe the outward affliction , but doth not rcftore the inward 
comfort, or not info great a me afu re, fo as fome of Gods children, may die 
without the fenfe of the ioy of Gods faluation till they come to heauen, yea 
they may die in greatc terror and defpaire : yet the Lord may be reconciled, 
and they may truely repent, though thefe terrors or iudgements benotre- 
leafed : becaufe God many times will thereby purge the publike fcandall 
and cleere his owne iufticc : Befides , fuch fpectacles doe giue warning to a 
carelelTc world, to let them know that God hath treafures of wrath for finne 
if they repent not. Thus of the doctrine of dedfadnefle of faith , and vnded- 
faftnetTe alfo? now briefely for fome vfes of it. 

It may ferue for great reproofe , of the great neglect of feeking this fted- 
faflnclTe of faith. We may complaine afwell of the common Protcdant, as 
of the Papifls hecrein , for they arc alike aduerfaries to the aflurance of faith $ 
let fuch as are touched with fearc ofGod and deiirc to beleeue , trauell more 
and morefor attainement heercof , and to this end clcaue to the furc word of 
the Prophets and Apodlcs,and labour in the praclfeand excercife of all hoJy 
and Chridians graces. 

And for particular confiderarion of the troubles and lolTes of Gods chil- 
dren, we may note. 1. That it is a wonderfull fearfull thing to fall into Gods 
hands, and that the promifes of God yeeld no protection to a willing offen- 
der : woe vnto prophane beads 5 if finne make God angry towards his owne 
children* and make them alfo vile before men , then where (Lall thofe beads 
that wallow in (inneappeare; iftheybe iuftly abafed that fall onceintoone 
finne, what (hall be the confufion of face and heart in thofe men,wben all the 
finnes they euer committed , fhallbe reueled before Gods Angels, and men 


Ver f. 6. jfsye haue receiued Cbrifl^fo "toalke in him. 

at the laft day ? 2, They that (land hauegreat reafon to take heede left they 
fall from their fledfaflneffe, and bee carried away with the errour of the wicked. 
3 . We IriQuld be wonderfull thankful!, if God hath kept vs from falling, it is 
his fi ngular grace to keepe the feet ofjoii Saints. 

Vers. 6, 7. As yeehaue'therefore receiued Chrifi Iefm the Lord, fo walke yee 
in hint, 
7. Rooted and built vp in him, andflablijhedin the faith,. a* yee haue 
beene taught, abounding with thankefgiuing, 

IN thefe two verfes the Apoftle concludes the exhortation begun in the 2 3. 
verfe of the former chapter 5 for whereas after all thefe reafons and thean- 
fweroffundry obiections, they might finally haue fayd, tell vs then at once 
what it is you would hauevstodoe ? the Apoftle anfwers fummarily, that 
concerning holy life, hee would haue them walkeas they haue receiued the 
Lord Iefus Chrift : and concerning faith, hce would haue them to bee rooted 
and foundly edified and eftablifhed in tbe faith, efpecially to abound in 
thankfulnelfe to God for their happy eftate in Chrift Iefus. 

The 6. verfe containes a precept concerning holy life, viz. to walke on in 
Chrift, and a rule by which that precept is to be fquared, and determined, viz. 
as they haue receiued Chrift Iefus the Lord. 

osfs yee haue receiued Christ lefw the Lord, &c] 

Thefe words may bee diuerfly vrged vpon them, according to the diuers 
fences may be concerned of them, F or 

1. To walke as we haue receiued Chrift,may beare this fence, namely, to 
frame our obedience according to the mcafureofthe knowledge of Chrift we 
haue receiued, it fhallbeto vs according to what we haue,to whom God hath 
giuen much, of them hee requireth much 5 and judgement certainely abideth 
for him that hath receiued the knowledge of his matters will,and doth it not, 
if our practifebee according to the knowledge wee haue, this may bee our 
comfort, God will accept of vs : and otherwife they are but in a mifera- 
ble cafe that are barren and vnfruitfull in the knowledge of our Lord Iefus 
Chrift \ 

2. Such a fenfc as this may be gathered, viz. So liue with care of a godly 
life, as ye neglect not to prcferue the doctrine, concerning Chrift, ye haue re- 
ceiued. Certainely it ought to bee the care of cuery godly minde, to doe his 
beft to preferue the purity of the doctrine hee receiued together with Iefus 
Chrift -, great is the generall neglecl of many forts of people heerein. 

3. Or thus, Let the doctrine you haue receiued from Chrift Iefus be your 
onely rule borh for life and manners, So liue and walke as you haue receiued} 
The Apoftle commandeth tofeparate fromeuerte brother that walketh inordi- 
nately^ and not after the trdditionswhich they had receiued of the ^Apofle" . By 
tradition he meanerh the holy word of God deliuered by liuely voice vnro the 
Churches, while yet it wasnot written, euen the fame which now is written: 
The elect Lady and her children are commended forwalktng in the truths as 
they had receiued commandement of the Father c . Yea (o muft wee fticl'e vnto 
the word receiued,as if any man teach otherwife he fliould be accounted accur- 
fed d . For the Apoftles receiued it not ofmen,but by the reutlition of lefm Chrift e . 
And m they haue receiued of the Lord, fo haue they deliuered vnto vs f . There- 
fore wee muft conclude with the Apoftle, Thefe things which wee haue learned 
and receiued, and heard out of the holy word, thofe things we muft doe % . 

4. The fence maybcethus 5 as yee were affected when yee firft receiued 
Chrift, fo walke on and continue, at fir(! men receiue Chrift with fingienelfe 
of heart, with great eftimation of the truth, with wonderfuli ioy, withfer- 



a 2P;m.j. 

b iTbe/f.^.6. 

c llob.4. 

d Gill .9. 
» Cor.i J. 1.2. 
e Gal.i.iz. 
f 1 Cor. ir.ij, 
8 VM+9- 

2 4 

h 2/«'>.o. 

The priuiled- 
ges of fuch as 
recciue Chrift 
i PW.j.9. 
k ij>«.8. 
1 ]{om.^.i i.& 


m ^.2.17. 
n iCor.1.6. 

o Hom.S.g. 
p 2 Cor. 5.17. 
q i(om.8 1 j. 
r Z<«6. 12. 12. 
t G4/.J.22. 
U £^.1.14. 

Job. 14. 
X Kow.8.10. 

z l\o»i 8.1 1. 
a He&.e.i j. 

b ^ora 8.1 7. 


Rules for per- 
fcuarace to 
bec obfciued 
in our firft 

As yee bane receiued Chrift ^[0 fbalke in him. Chap. 2 . 

uent loue cqGods children, with a longing ddireaftcr fpiriruall things, with 
endeauour to beare fruit, and without the mixtures of mens traditions and 

Now then they are exhorted to take heede that they /o/r notwhat-they bane 
wrought h , but preferuethofe holy affections and defires ftill ; flriuing againft 
the witchcrafts of Sathan and the world,that they be not beguilcdftomthe (im- 
plicit y that if in Chrifl Iefus. 

The doctrines henceto be noted are. 

1. That Chrillians doe receiue Chrift, and that not onely publikely into 
their countries and Churches (which yet is a »reat priuiledge , for Chrift 
bringeth with him many bleflings,and ftayes many iudgements,brings a pub- 
like light to men that (it in darknefteand fbadow of death,and raifeth immor- 
talirie as it were to light and life againe) butpriuately and particularly into 
their hearts and foules. This is the happieft receiuing of Chrift. Oh the glo- 
ry of 3 Chriftian in receiuing Chrifl J for he that receiucth Chrift into his hart, 
receiueth excellent illumination, vnfreakablyioy k , fure att onement ', hid Man. 
na m , eternall graces", yea the veryfpirit of Chrift , to make him know the thing* 
gtuen ofGod^ to fet the foule at liberty r, to mortifie the deeds oftheflcfh <! , to be a 
fpirit of prayer r ,to giue anfwer concerning our adoption f , to furnifh the foule 
with gifts c , to/eale vsvp to the day of redemption u ,to be aneternall comforter*, 
to be life for right eoufnejfeftke*-) to helpe our infirmities Y , and to raife vp our dead 
bodies at the loft day *. Laftly,he that receiueth Chrift,receiueth with him the 
promife of an eternall inheritance ,into which hee is prefently acknowledged an 
heire, yea, a Co-heir e rvith ftrift Iefw. 

2. The fecond doctrine. It is not enough to receiue Chrift, but wee muft 
walke in himjto walkein Chrift,is not only fo to Hue, as we be fure that Chrift 
Ituethinvs ', or to walke after the appoyntment of his will exprefted in his 
word, but it is cheefely to continue adailycareofholyperfeuerancein the 
graces and duties of holy life, holdingfaft ourcommunion with Chrift, this 
the A poftle thinks wonderfull needful! to bee often vrged and prefted by all 
meanes vpon vs,fo fliamefully doe many fall away, and fo curfedly is the Cm- 
eeritic that is in Chrift Iefus purfucd by the Diuel,and the flefh and the world, 
and fo neceftary is the endeauour to prefcrue the glory of perfeuerance in all 
welldoing to the end. Oh this perfeuerance, it is a wonderfull thing, and 
where is the man that doth not lofe fomething of what hee had I Oh that wee 
could bee foundly awakened to the care of it, or that wee had mindesthat 
would bee willing to doe any thing wee could to further it : but alas there is 
not a heart in vs, there are diuers excellent directions in the word toconfirme 
vs hcerein, if we were not ouercome with fluggifhneire. 

There are diuers things which if they were looked to at our firft fetting out, 
we were fut c to hold out and continue walking in Chrift. As, 

If men did at firft puttheir hearts to thefe queftfons of abnegation, foas 
they would bee throughly aduifed, ifthou haddeft asked thine ownc heart 
thefe queftions; Canft thou take vp thy crofle and follow Chrift I Canft thou 
fuffcr aduerfity with the righteous? Canft thou profeife Chrift admidftthe 
different opinions of multitudes of men ? Canft thou bee content to denie 
profit and reafon, and thy defires,and pleafures, and credit,andall for Chrifts 
fake 2 if net, thou wilt certainely fall away , and therefore better ncuer 

2, At mens firft fetting out they muft take heede they bee not fleightly in 
their reformation and mortification : but doc it throughly, notfparingto af- 
flicl their Soules with fenfible and found godly forrow .- for eife they will af- 
terward repent of their repentance : whereas if it were done with found ad- 
uice, and ferious humiliation, this would beau vnmooueable foundation of 


IVerf. 6. 

So "toalfo in him. 

reft and encouragement to faith and well-doing. It is a great quefiion, whe" 
ther fuch will hold out that come in without forrow for linnes. 

3. M en mull at firft looke to their kinde of faith : we fee many are groffely 
deceiued : temporary faith maketh fuch a fhcw, that vnleffe it be throughl) 
tried it wiJldeceiue many : andthereisamaruellouslothnelfe iu our nature 
to abide the trial], though wee know it be plainly here required d ; whereas ii 
v\ee did get a continuing faith atfirft, wee might haue the more a'furance of 
holding out. f 

4. Ic would much further perfeuerance, if wee did atfirftendeuour, that 
knowledge and affection might be infeparable twinives: not to bee much 
proud of knowledge without affection, nor to truft muchtozeale without 
knouledgereitherofthefemay bcaloneinmenthatuillfallaway fliamefully. 

5. When men goe about reformation, they fhoul d due it throughly, and 
be lure their hearts are renewed : for the old heart will not hold out long to 
endure the hardtliip of a reformed life : and iffomefinnes haue beenefauou~ 
red and fpared,though they lie Oil! for a time, yet afterwards they will reuiue 
a«d fbew themfelues. Weefee in Tome, what a doe there is to Jeaue fomc cor- 
ruptions and faults ; they are featien y eeres many times before they can bee 
perfwaded to forgoe them, rcfting in the reformation of other faults : whereas 
there is no alTurance that they walke with a right foot in the Gof pell, till they 
make con fcience of a ready reformation of cuery knowne finne ; and till thev 
reforme throughly they are like to fall away, whatfoeuerfairefhew of zeale 
and forwardneire they make. 

6. In particular diucrs men are to be warned of paflion and violent affecti- 
ons ; if thou meane to profperin thy perfwafion of reformation, then fpeeddy 
ceafefrem anger, and leant off 'wrath, elfe there will be little hope that thou wilt 
not returner* doe ettitl e .- the promife of conftant protection Is with fuch as are 
(hecpe f , and are fofarre humbled, as they haue left their wooluifh qualities 

7. Tomakethy flanding more fure, acquaint thy felfe with fuch as feare 
God, and ioynethy felfe to them by all engagements of a profitable fellow- 
Chip in the Gofpell : there is a fecret tie vnto conffancie in the communjon of 
Saints ; he is not like to walke long that walkcth alone, efpecially if he might 
walke with good company 5 and this is acleere marke of atempora-ie faith in 
fuch as for many things goe fane, when men fee they fhunne focietie i\ith 
the godly. 

8. It is an excellent helpe alfo, at fir(r,to ftriue by all mcanes to get the re 
fiimonic of Jefus confirmed invss : Chrift giuesteltimonie efpecially three 
waves: 1. By the promife of the word. 2. By the graces of his fpirit. 3. By 
the winclleofthe fpirit of adoption. Now ifwedidftudiethepromifes dili- 
gently ,e(pccislly recording fuch as we had imereft in vpon our conuerfion to 
God, and did withall trie our fclues diligently and particularly concerning 
thofe failing graces, which are markes and lignes of regeneration and faluati- 
on, and did alfo begge the wirnelfe of the fpirit, waiting for thofe vnipeabble 
andgloiiousioyesoftheholy Ghoff,and wirh all thankfulnelTe acknowledg- 
ing Gods feale for our confirmation, when hee is pleafedfo to fet it to ; mee 
thinkes this threefold coard could neuer be broken. Ohtbeheauie flumber 
and fluggifhnelfe of our natures : how wonderfullnVAi.sGod itl companion? 
how ready is he to forgiue and multiple pardon ? how willingly doth he lift vp 
the light of hi* countenance vpon vs i and yet men haue not the heart anfwera- 
bly to wait vpon him, or to be at thelabour of this confirmation. How are 
many that feeme fowewhat vnto many, howarethey, Ifay, bewitched with 
fccuritic,fo as they cannot be fired out of it, but hue at a venture, and neither 
feekenor ctleeme the teflimonicof lefus? 

V p. Would 

Z Cor. 1 j. ?. 


hr. 3 1.39.40. 

g I Cer.1.6. 
I Tim, z.6. 


What a free 

I.*. 4 . 

Signes of a 
true heart. 

Rules tobec 
looked vnto 
after our cal- 



9. Would v\e be ice in a Safe condition, and ffablifned I then wee mult 
flriue for a free fpirit, remembring Daniels pr&ict, ftabh/b mte with thy free pi- 
nt h . Now ifanyaskewhat a free and ingenuous fpirit is : Ianfwer, 1. Itisa 
minde that vx ill not be in bondage to the corruptions of the times, ir ac 
knowledgethno fuch bonds or relations to any, as to finne for their fakes. 
t. It is a minde t hat apprehends libertie in Chrift,a minde that will not be in 
bondage to Icgall perfection, but difcernes his releafefrom the rigour and 
curfe of the law : it will not be fubiecT - , neither to a corrupt confciencc,nor yet 
toaconfeienceerringorouer-bufie, but kes his prerogatives hee enioyes in 
Chri ft, either in the hope of glory ,or fenfe of grace, or vfe of outward things, 
or his libertie in things indifferent 3 there i» a kindeof feruilenelle or fpirit 
of bondage in many, that wonderfully holds them downe, and if they be not 
better lightned of their daily fearcs and burdens, the flefh will lighten it felfe 
by rebellion and apoftacie. 3. It is a minde not chained downe to the loue 
of or luff after earthly things. 4. It is a minde ready preft to doc good, full 
ofincitations to good things, and carefullto preferue it felfe from the occa- 
fions of euill : as refolued foto Hand vpontheficceritieof his heart, as rather 
to lofe his life then his integritie : as neither car ing for thofe things which the 
common fort feeke after, aspraife, profits, outward fh ewes, &c. nor fearing 
their feares. 

10. Men mud at Hrfl labour to get a found and beartie loue of the truth, 
defirous to (lore and furnilh rhemfelues with the treafurcs of holy know- 
ledge- : if the law be wrtttcmn the hearts and bowels * of men, they will hold out 
to the end. 

Laftly, men mull be fure that they be good and true in their hearts k , as the 
Pfalmift faith, for then thejjkall be as the mount Sion that cannot be moued, and 
the Lord will alwayes doeweilvntothem. 

Nowthefignes of a good and true heart are fuch as thefe : 1. A true 
heart is anew heart, that muft be taken for grantcd,clfc in vaine to inquire any 
further, if there be not a newnelfe of the heart to God. 2. It leues God with 
vnfained and vndiuided loue 5 though it cannot accomplilh all it would, yet 
it hath holy delircs without bypocrif ie, after God, aboucall things. 3 . It la- 
bours for inward holineffe as well as outward, both feeking the graces that 
fhould be within, and mourning for inward finnes as well as outward. 4. It 
will fmite for fmall (innes, as well for numbring the people, as for murther 
and whoredome : hee hath not a good and true heart,that is vexed onely for 
great euils and offences. 5. A true heart is a conftant heart, it is not fickle 
and mutable, a,s many are in all their wayes, but that it is once, it defires to be 
alwayes. 6. Itdefireththe power of godlinelfe more then the fhew of it: 
and is more affected with the praife of God then of men. 7. It quickly findes 
the abfence of (Thrift, and cannot be at reft till he returne. 8. It conftantly 
pronounceth euill of finne and finncrs,and well of godlinelfe and good men. 

Now on the other fide, the reafon why many fall away, wasbecaufe they 
were not true in theirhearts at firlbihey fet vpa profeffion of repentance with 
camall cnds,and through hypecrifie beguiled themfelucs and others. 

Secondly, if men findethat they haue bcene rightly formedin the wombe 
and birth of their change, then there are other directions for them to obferue, 
throughout their Hues, that they might continue in this holy walking with 
God and his Saints. Wouldcll thou be fure not to fall away i Then looke to 
thefe things. • 

1. Be fure thou continue in the carefullvfc of the meanes, as the word, 
praier, conference and Sacraments, elfc know that when once thou giueft 
way to a cuftomarie hardnelfe of heart in the vfe of the meanes, or neglect of 
them, thou artnecre cither fome great finne or temptation, or fome great 


<%ooted and built *vp in him. 

judgment and apoftacie ; and therefore concerning the meanes principally 
looke to two things, i. preferue appetite, i. praclife that thou heareft, with- 
out omiflion or delay. 

2. If thou difcerneanyfpirituallweaknelTe or decay, or feele any combat 
with the flelh , or the tentations of Satan , be fure thou complaine betimes, 
and refift at the firft, for then the grace of God rvill be fujfeientj and the weapons 
of our warfare mightie through God : praier will eafily maftcr finneatthe 
firft through the vidorie in Iefus Chrift. 

3. Refoluewith thy felfenotto let goe thy aflurance, orcaft away the con- 
fidence of thy hope whatfoeucr befall thee : or at lead, not till thou maicft 
feewonderfuileuidentreafon. It is a maruellous great fault, to call the loue 
ofGod into queftion vpon euery occafion, whereas men cannot glorifie God 
more then to liue by faith, and to be vnmoueable init:God takes little delight 
in a foule that will withdraw it felfe vpon euery occafion by vnbeleefe. Are 
they not ftrangejy fooIifh,that will weare their helmets when there is no ftirre, 
and as (bene as they fee an aduerfarie, or any blowes towards, then to caft 
away their helmet, and doe itfovfually ? Suchareweandworfe, that ftand 
bragging of our faith and hopeinprofperitie andeafe, and when affliction 
and temptation comes, then moft childiflily we caft away both faith & hope, 
and till reafon and fenfe arefatisfied, we will not be perfwaded. 

4. Set perfection before thine eyes, to ftriue after it ; and to this end ac- 
quaint thy felfe with the rules of holy life, and confider the examples of fuch 
as haue walked therein>and the wofull euents that befall the contrary minded, 
cfpecially thinke much ofthe great recornpence of reward, euen the price of 
our high calling in Iefus Chrift. 

J. Take heed ofthe occafions of falling) fuch as are fpiritual! pride,knowne 
hypocrifie, defire to be rich,difcord with the godly ,and vaine ianglings,with- 
out difcretion,neglecT: of our particular callings, and vngodly company. 

Hitherto of perfeuerance in life. Now in the next verfe hee intreateth of 
perfeuerance in faith.' 

Verf 7. Rooted & built vf inhim,& ftablijhed in the faith ,asyou haue been taught. 

IN thefe words is both a precept and a rule ; a precept, to be rooted, built, 
ftablilhed : a rule, as ye haue beene taught. The fubftance ofthe precept is but 
to counfell them to increafe more and more, that they might be ftedfaft in the 
atfiirance of Gods fauour in Iefus Chrift. Of this ftedfaftneiTe 1 haue at large 
intreatedinthe 5. verfe. Onely wee may hereagaine be inftruded and in- 

1. Ofthe neceflitie and exccllencie of ftedfaftnelTe : TheApoftle would 
not thus often peale vpon it, but that hee knew it to be of fingular worth in 
the life of man, and of great neceflitie vnto our confolation ; befides itim- 
?Vcs that people are for the moll part flow-hearted herein, and hardly drawne 
to the vnfained and diligent labour after the eftablifliing of their faith and 

* ranee. 

2 . That all this ftedfaftne lie of a (Turance is not the worke of a day ; a great 
t. ei not growne or rooted but fucceffiuely ; a great houfe is not built all at 
once ; we muft be euery day adding fomething to Gods worke, that the buil- 
01:-. g of grace may be in due time finiflied : none arefo eflablifhed, but they 
may grow in faith 5 none haue fuch great roots, but they may take root yet 
more : many men ftriue hard to make their trees fliew in branches and leaues, 
I meane in outward profeflion in the world, but alas what ftiould this great 
bulke, and fo many branches and leaues doe, vnlelfe there were more roots 
within ? Yea many deare children ofGodmiftake wonderfully j they euery 
__ V z day 


Thil. j; 


The order of 

the i eft of the 

sfbounMn? "faith tbanfa-giuing 


iap. i. 

day carry together heapes of precepts tor lire, but alas poore foules fo great a 
building will not ftand, vnlelTe they lay rheirfoundarionfure, I meane that 
they get their faith in Chrift (the only fure foundation) more confirmed and 

As ye haue betne taught. 

Note here the Apoft Ies candor,he doth not arrogate the glory of their efta- 
blifliment to himfelfe, but (endeth them to their M inilrer,and ceachcth them 
to depend vpon him, to wait vpon the Welling of God vpon his labour, and 
to acknowledge the good they haue, to haue recciued by his minifterie. 
Here diuers things may be noted. 

i . That the people Ihould labour for a reuerend eftimation of the doctrine 
they receiue from their faithfuli teachers. 

z. That as faith commeth by hearing, fo doth the eftablifhment of faith 

3. That it is wonderfull dangerous to neglect either the charge of our 
teachers when they vrge vs to allurance, or the rules by which 1 hej gr.ide vs 
oat of the word of God, for the attainment of it ; it wee would goe about it 
when our teachers call vpon vs, the Lord would be with his ordinance to 
bklTe it to vs -, wee ihould be afraid to delay, when we are taught how to con- 
firme our foules in faith and grace, 

4. The faithfuli Minnies doc greatly labour toeftablifh their hearers in 
tbeafJuranceofGodsfauour, and the duties othoJy life. 

Abounding therein r?it h t h.inkffgjuin^, 
Inthefe words the ApottJe fliurs vp all , wherein his intent is to ftirre them 
vptothankfuinelTc, that as they d : H thriue in the meanes or matter of faith 
and holy life, fo they fhould glorifie God by all polTible thankfuInclTcfor it : 
as he would haue them abound in fai.handholineiTc,foalfointriankfuIndTe 
to God. This may wonderfully finite ou hearts : for if we obferue our wret- 
ched cuill difpofitions, wee may findethac v\ec are wonderfully bent to the 
very habit of vnthankfulnelfe : and therefore it isiuft with God many times, 
that we doe no more thriue in vidoric ouu* our corruptions or in the power 
or diuers graces, or in the progrelfe of duties, becaufe wee doe not more ten- 
derly and conftantly acknowledge thegoodnelfe or God w e haue had expe- 
rience of. Oh that it were written vpon our hearts, audgrauendeepeinour 
memories, that nothing becomes vs morethen to abound in thankfulnclTc, 
no fairer fight then to iee the Alrar of the Lord couered with the caJues of our 
lips ; neuer can the eftat^e of a childeof God be fucfi, but hee hath exceeding 
great caufe of thankfulnetfefor hish.ppinclTe in Chrift. 

V I R S. 8. Beware left there beany man that fpoile you through pbilofophie and 
vatne deceit, through the traditions "(men, according to the rudi- 
ments of the world, and not after Chrift, 

Hitherto of the exhortation. From this verfe to the end of this chapter is 
contained the dehortation, wherein the Apoftie labours to dillwade the 
Colollians from receiuing any corrupt docftrine,or any vaine obferuations,ei- 
ihei borrov\ed from philofophie,or from humane traditions? or from the ab- 
rogated law ofMo/es. 

The dehortation hath three parts. 

i. He fctreth downe the matter from which he doth dehort, verf!8. 

2. Hegiues 7. reafons to ftrengrhen the dehortation, toverfitf. 

3. He concludes againft the things from which he dehorts, and that" feue- 
rally,from verf. 16. to the end. 

In this verfe he dehorts from three things. 

1. From 

M , ■ . ■ ■ , , 

Verf. 8. Beware left any man Jpoile you. 

i. From Philofophie, (hat is, doctrines taken out of the bookes of Philo- 
fophers, not agreeing to the word of God, which though it had a fhew of wif- 
oome, yet indeed was but very deceit. 

z. From traditions, i. obferuations and external! rites and vaine fupcrftiti- 
ons, concerning either ordinary life, or elfeGods feruice, deuifedby men, 
whether learned or vnlearned,and impofedasncceirary vpon theconfciences 
of men. 

3. From the elements of the world, i. from .the ceremonies of Mofet now 
abrogated, and fo from Iudaifme. 

Ingenerall, wee fee in the Church of God, men muO beare the words of 
dehortation, as well as of exhortation : men are in a ftrangc cafe, that loue to 
earpoifon,and yet cannot abide to receiue any antidote. 

Againe, from the coherence wee may note, that the belt way to be found 
againfl the hurt of corrupt doctrines of traditions, is, fotocleaue to the do- 
ctrine of the Gofpell, as wee grow fettled in the afturance of faith, and expe- 
rienced in the way of a holy life : he cannot be hurt that mindes holineffe and 

Beware. ] When we findethefecaueats in the Scripture, we mud thinke of 
them as more then bare notes of attention, for they (hewfome great euill or 
deceiuings,and withall it imports, thatweof our felues are indinableto fall } 
as »n this place, this [Beware] imports, that men naturally are inclined to 
falfliood more then truth, to euill more then good, to wife men more then 
the wifeGod,to traditions more then the written word,to their owne deuiccs 
more then Gods precepts, to falfe teachers more then the true Apoftles,to 
ceremonies more then the weightie things of the Law. 

Any man.] See here the vanitic and leuitie of mans nature : many men ei- 
ther by word or example cannot reduce vnto order or vnto truth,yet any man 
may feduce vnto finne and error. All forts of men may be fountaines of euill, 
but in cafe of returning, an obftinate tinner or fuperftitiousperfon is vfually 
wifer then feuen men that can giue a rcafon. 

Spct/e you.~] This word is various in fignification 5 itfignifiethasfometake 
it, to make bare, or to prey vpon, or to circumuent, ortodeceiue, ortodriue 
away as a prey, or to leade away bond and captiue, or as here,to fpoile ; it is fo 
to feduce, or to carry away as a fpoile : for the matter exprelTed in this word, 
wee may note, 

1. That a Chriflian Hands in danger of a combat, and if heelookcnot to 
himfelfe, may be fpoiled and carried captiue : for the word feemes to be a mi- 
litarie word, and fo imports a battell. 

2. That there are worfe loffes may befall vs, then the Ioffe of goods or 
children : a man is neuerworfe fpoiled then when his foulefufferslpirituall 
lofTes. /<?Ar loffes by the Sabarans was great, yet theirs were greater. 1. That 
loft the good feed fowne in their hearts 3 . 2. That had thofe things taken 
away that fometimes they had in fpirituall things b . 5. That lofi their flrft 
lone c . 4. ThatloftthekingdomeofGodinlofingtheme3nesoftheking- 
dome a . 5. Thatloft what they had wrought*. 6. That loft the prcfence of 
God f . 7. That loft vprightnelle and finceritie. 8. That loft the tafte of the' 
powers of the JiFe to come g. 9. That loft the loyes of their faluation' 1 . And 
laftly, much more theirs that lofe their crownc'. 

3. We may here fee, that corrupt opinions may marre all, and fpoile the 
foule, and make it into a miferableprey to euill men and angels. 

4. That matters, that feeme fmall things and trifles,may Ipoilc the fou!e,& 
bring it into a miferable bondage, fuch as thofe traditions might feemeto be. 

Tvu.] This word noteth the perfons fpoiled, and fo giues vs occalion to 
obferue 2. things. 

• / Vn 1. That 



3. Matt!},i$. 
b Maith.11. 
C Reuel.z, 
d Mauh.xx. 

C zfob.lO. 
g Heb.6. 


Tlirougb (Pbilo/opbie. 


ap. 2. 


KWM tt.TRTJf. 

£>*eft t 

phie becomes 
vaine deceit. 

When men 
are corrupted 
by philofo- 


[ of the word 
1 Tradition. 

i. That we may be in the fheepfold of Chrift, and yet not befafe. Tou, 
yea you Chrirtians. ThcDeuillcan fetch booties euen out of the Temple 

2. When he faith you, not yours, it ftiewes thathowfoeuerit betrue, that 
mod an end falfe teachers feeke theirs, not them, that is, feck e game, not the 
foules of the people; yetitfometimesfalsout, that euen the moft dangerous 
and damned feducers may be free from feeking great things for themielues. 
It is not any iulhfication to the Popifh Priefts, norproofcofthegoodnctfe 
of their caufe, that they can denie their owne preferments and Jibertie on 
earth, tovvinneProfclytes to their religion. There haueal wayes beenefomc 
euenintheworftprofeilionsofmen, thathaucatlcaftfecmed outwardly to 
care for nothing but the foules of the people. 

Through Philofophie.] This is the firftkinde ofcorruption here condemned. 

But isPhilofophie naught, and herereiected i 

It is not fimply condemned, butinfomerefpects : namely, as ir doth not 
containe it felfe within his bounds, or is not to the glory of God : or as it is 
vaine deceit. So that vaine deceit may be here added interpretatiucly :icex- 
plaines the fenfe. 

But how became Philofophie to be vaine deceit ? 

It is vaine deceit foure wayes. i. When it propoundeth and teacheth 
deuillifh things, as the Philofophie of the Pagans did : As in their Magickes, 
when they taught the diuerskindes of Southfayings, coniurings, catting of 
natiuities>and a great part of Judicial! A ttrologie. 2. When the placets and 
opinions of Philofophers t hat are falfe, arc iuftified as true : As their doctrine 
ofthewotldserernitie, or the foules mortalitic, or the worfliip of Angels, or 
their Stoicall fate and deftinie, or their vilde opinions about the chiefe good. 
3. When the principles of philofophie, that in the ordinary courfe of nature 
are in themfcluestruc, are abufed ro deniethings propounded in the Gofpcll 
jbouenature : As thofe maximes,that ofnothing nothing is made : And that 
of a priuation ro a habit thereis no regreflion, and that a Virgin cannot con- 
ceiue The full is brought againft the creation of God, whereas it is true of 
thefecend caufe only. So thefecond is brought againft the refurrection, 
whereas ir is true only in the ordinary courfe of nature. 4. When the trueft 
and beft thing in philofophie are vrged, as necellary to faluation, andimpo- 
fed as meet to be ioyned with the Gofpell. 

Philofophie may yet be vfed, foasmebecontenttobeaferuant, not a mi 
(.rrefle. If when Gods word reueales any thing abfurd in her, that then ihee 
will humbleher felfe, and acknowledge her blindnetfe, andbeeadmonilhed 
by diuine light. And on the other fide, men maybe corrupted with philofo- 
phie, and that diuers wayes. 1. If men vfc any part of philofophie that is 
deuillifh, as too many doe. 2. If men neglect the ttudie of the Scriptures, 
and fpend their time onely in thofe humane ttudies. 3. When men mea- 
f are all doctrine by humane rcaf on and philofophicall pofitions. 4. When 
men depend not vpon God, but vpon fecond caufes. 5/ When men ttriue 
to yoakc mens conferences with the plaufiblc words of mens wifedome. 
Hence alfo we may note, that falfe doctrine may be fupported with great ap- 
pearance of wifdome and learning, as was the corruption of thofe ralfe tea- 
chers. WcemaynotthinkethatPapifts are fooles, and can fay nothing for 
their religion : but ifthe Lord mould let vs fall in. o their hands rorrievs,wee 
mutt expect from diuers ofthem great Ihewes of learning & colours of truth 
Thus of Philofophie. 
After the traditions of men] The word Tradition hath beene vfed 3. wayes. 
Sometimes to expreire the doctrine ofGodsfcruants by authorise from God, 
dcliueredto the Church by liuely voice, but afterward committed to Scrip- 

Vcrf. 8. 

Jfter the Traditions of men. 

turerfo the doftrine of Chrift, andthcApoftles,and©f the Patriarkes before 
the Law, was fi r ft dcliuered by tradition. Sometimes to fignifiefuch opini- 
ons as are in Scripture, but not exprelfed : they are there, but not fpoken 
therein, that is? are drawne but by confequence or impliedly. Sometimes to 
exprcfle fuch obferuations, as were neuer any way written in the word , but 
altogether vnwritten in the Scripture , as being deuifed meerely by men . So 
it is taken ordinarily, and fo traditions are to be condemned. 

There is another diftinction about traditions, and that is this. I. Some 
things are founded vponScripture,anddidalwaies tend to further godlineffe, 
and are therefore Apoftolicall, and to be obferued : as all the doctrines of the 
word, andthepublikeairembiies of praierand preaching. 2. Some things 
werefounded in Scripture, and were fometimes profitable, but now are out 
of all nccdfull vfe : and therefore though they be Apoftolicall, yet they binde 
not, as the tradition of abftaining from things facrificed to Idols, andftran- 
gled and bloud. 3. Somethingshauenotfoundationintheword,yetmay 
further pictie, if vfed without fuper ftition,and therefore not vnlawfull, as the 
obferuaxion of the Feafl of the Natiuitie of Chrift, and fuch like. 4. Some 
things hauc no foundation in Scripture, nor doe at all further pietie, but are 
either light or vnneccllary, or repugnant to the word, thofe are (Imply vn- 

Traditions were both in the Church of the Iewes, and in the Churches of 
the Gentiles; the Iewifli traditions were called the traditions of the E lders,not 
becaufe they were cnioyned them by their Sanadrim or Colledge of Elders, 
but becaufe they were brought in by their fathers after the captiuitie, the moft 
of them after the rifing of the feet of thePharifies. For among them was that 
diftindion, of the Law written.and the Law by word of mouth : this Law by 
word of mouthgi the Cahalifiicall Tbeoloaie, a Diuinitiefo greatly in requeft 
amongft the PhanTies-,but how well our Sauiour Chrift liked thole traditions 
may appeare, Matth. \ 5. 

The traditions in the Churches of the Gentiles maybe confidered two 
wayes. i. As they wcrcin the times of the Primitiue Church. 2. As they 
were in the times after, vnder Antichrift. 

In the Primitiue Church they had by degrees one after another a great 
number of traditions : fuch as thefe ; To ftand and pray euerySabboth from 
Ealter to Whitfontide ; The figne of the Crolfe ; to pray towards the Eaft ; 
the anointing of the baptized with oyle 5 the canonicaii houres ; Lent and di- 
uerskindes of fafts ; the mixing of water with wine; the addition of diuersor- 
dersin the Church, as Canons, Exorcifts, OfHaries,&c.Holidaies j tofing 
Halleluiah atEafter,but not in Lent, and fuch like. 

Now if any aske what we are to thinke of thofeand the like traditions then 
in vfe, I anfwer : 1 , That the Church had power to appoint tra- 

ditions in indifferent rites, fo that the rules of the Apoftlcs for indifferent 
things were obferued, as that they were not offenfiue, nor againft order, or 
decencie, or edification. As to appoint the time and place of publike praier, 
to fet downc the forme of it, to tell how often the Sacraments fhould bee ad- 

1. We muft vnderftand that the word Traditions vfed by the Fathers, did 
not alway ea fignifie thefeand fuch like things deuifed by men,but fometimes 
they did meane thereby fuch things as were warranted by Scripture, though 
not cxprelfely. As the baptizing of Infants, the obferuation of the Sab- 
both, &c. 

3. Thercwerefome Traditions in fome Churches, in thefirft hundred of 
yeeres, that were directly impious, as the Inuocation of Saints, and Images. 

4. Some other things were then vfed that were not cuery way impious in 


Not iyyyiqcl, 

A diftindion 
about traditi- 

Traditions in 
the Church of 
the Iewes. 


Traditions in 
the Churches 
of the Gen- 


Traditions in 
the times of 
the Fathers in 
the primitiue 


3 1 

Traditions in 

againft tra- 

Ob. I. 


b hb. I J.I J. 

e J»t. 14.16. 
d Iob.i6.iz. 

c ^tf.l.J. 


f Jah.ll.ylt. 





their owne nature, and yet not greatly iuftifiable in their vfc, and fuch were 
diuers of the aforenamed obferuations. 

5. Thar diuers things at the firft brought into the Church with good in- 
tents and to good purpofe, afterwards grew into abufe : as for example j In 
the Primiciuc order of Monkes. 

6. The worfer traditions were brought in by falfe teachers, and too perti- 
nacioufly obierued by the people, the Fathers bewailing it, and fometimes 
complaining ofit. 

7. The Fathers themfelues in fome things (hewed Icuitie and vnconftan* 
cie of Judgement : fometimes to pleafe the people, approuing things 3 and 
againe, fometimes Handing vpon the fole perfection or the Scriptures. 

Laftly, it cannot well be denied, but that the libertie taken in the Primi- 
tiue times to bring in traditions, opened a doore to Antichrift. 

Now concerning the traditions in Popery vnder Antichrift, their doctrine 
is abominable, tor they fay that the word of God is either written or vnwrit- 
ten ; and they fay their vnwritten verities arenccelfary as well as Scripture, 
yeatbatthey are of equall authorise with Scripture. And thofe traditions 
they would thus exalt, are for number many, for nature childi(h,vnprofitable, 
impious and idolatrous. But thatwe may be fully fettled againft their impi- 
ous doctrine of traditions, wee may profitably record in our memories thefe 
Scriptures, Dent. 1 1.7,1. Reuelat.zx.\%. Matth % \^. i/Vr.1.18. Galath.i.y. iTws.i.xd. Ier.19.5. C0/.1.28. Lftk..iC.z^. 1 (/>r.i.$.6.y. 

Ob. But our Sauiour told his Difciplcs, / bane many things to fay vnto you, 
butyee cannot beare them now, but the fptrit when he is come fbailleadc you into all 
truth *. Ergojt feemes therearc diuers truths of Chrift which were not rcuea- 
led in Scripture, but by the fpirif vttered by tradition after. 

JW.Thismay be vndcrftood of the gifts of the Apoftles,and of the effects 
thereof, and not of doctrine : for of doctrine hee had faid in the chapter be- 
fore, All things that I haue heard of my Father, I bane made knowne vntoyou^ '. 
z. If it were vndcrftood of doctrine,yet he doth not promife to leade them in- 
to any new truths, but into the old, and thofe Chrift had already opened, 
which mould be brought to their minde, and they made more fully to vnder- 
ftand them. For fo he faith of the Comforter in the 1 4. chapter, He JhaH teach 
you aUtbmgs y andbringatithings to your remembrance, whatfoeuer I battel aid vnto 
jou c . 3. Beit he had not reuealed all as yet, what did heethereforeneuerre- 
uealeit i Why, the very textis againft it, for he faid, / bane yet many things to 
(ayvntoyou d , therefore hedid fay them,namcly after his refurrect ion e . 4-Let 
it be noted that he faith^i? cannot beare them nor? : the things he had to fay they 
could not then beare, why (hould wee tbinke that they could not then beare 
thefe grauctraditions,as the anointing and Chrifteningof bels and fuch like i 
Laflly, let them proue it to vs that thofe toyes are the things Chrift promifed 
to reueale, and then they fay fomewha t. 

Ob. Butin thcio.offobn he faith, { There were many things which were not 
written which Iefut did. Anfw. Hee faith that the things which are written are 
to this end written, that we might beleeue, and beleemng might bane eternall life, fo 
that whatisnecdfull to faith and eternall life is written, z. Hee faith there 
were other things not written, heefaith otherthings, not things differing from 
thefe -.other things in number, not in fubftancc or nature, much leife contrary 

Ob. But the ThctTalonians are charged to bold the traditions they had beene 
taught. Sol. The Scripture* were not then all written, s. The Apoftle 
vnderftands not traditions asthePapifts doe. For in thefame place hee cal- 
leth the things written in Scripture, Traditions, as well as thofe that were not 
yet written. 



(fyidiments of the "toorld* 

J o conclude this difcourfe concerning traditions, we muft further vnder- 
fbnd, that the traditions in any Church though they be things indifferent in 
their owne nature,become vnlawfull, if they be fuch as be taxed in thefe eight 

i. If they be contrary to the rules of the Apoftles concerning fuch things 
ecclefiafticallyindifferenr. 2. If they bee vrged and vfedwith fuperfiition. 
ij. Or asany parts of Godsworfhip. 4. Or with opinion of merir. 5. Or 
as neceflary to faluation. 6. Or if they be equalled with the Law of God : 
ortheweighticth'ngsoftheLavvjnegleclcd,andthofemorevrged. 7.1fthey 
be light and childifh. Laflly, if by theirmultitude they darken and obfeure 
the glory of ChriPc in his ordinances. Thus of thefecond thing. 

The third thing from which hee doth dchort is the Rudiments of the 

The Rudiments oft he world,"] 

By the Rudiments of the world he meaneth thelawesof Mofes, efpecially 
concerning meats, warnings, holidayes, garments, and iuch like ceremonial! 

Thofelawes were called Rudiments or Elements, as fome thinke, becaufe 
thelewesand falfe Applies held them as needfuli as the foure elements of 
the world : or elfc becaufe in their firft inftirution they did fignitie the raoft 
choice and fundamental! principles ofthe Gofpeli.ihat were neceffary for all 
to know that would be faued ; but it is moil likely ihey are called fo by a 
Grammaricall relation to the Abcedaries, that as little children beginne at 
the Alphabet, andfo goe on to higher fludies, fo did the Loid giuerhofe 
lawes, as the A. B.C. ofthe lea es, tobetheirPa:dagogie,in the infanae of- 
the Church. 

Now they might be faid to be ofthe world, becaufethey were extcrnall rites 
andfubKttothefighcandfcnfe ; and becaufe they con lifted of a glory thar 
was more worldly then fpiritualhand becaufe worldly men doe moll ftandvp- 
on that which is external!. 

Ti > the drift ofthe Apofrle to diffwade from the obferuation of thofe rites, 
becaufe now the Law of Mofes was abrogated. Abrogation is a plaufible 
doctrine in popular eflates, Proclamation concerning immunitiesfrom tri- 
butes and taxations, or concerning Ifonomie, thatis, indifferent libcrtie for 
all to be competitors for honors,or free for profits of a common-wcaIth,thofe 
were wont to be wonder full gi a cfu'l to the multitude : and fuch is the do- 
ctrine of abrogation in Diuinitic : yet becaufe it may beabufed by Epicures, 
it is to be more carefully opened. 

The Law may be faid to be abrogated diuers wayes. t. When it is anti« 
quatedorobfolcte, fo as men-are neither bound to dutienor punifhment: 
and thus the ceremonies are abrogated. z When the punifhment is chan- 
ged, onely the obedience (till remaining in force, as inthelaw of ftealth. 
3. It is abrogated to the guiltie, when the punifhment is transferred on ano- 
ther, fo as the law cannot exercife her force vponthcguiltieperfon. 4. It is 
abrogated, when it is weakened and eneruated by rranfgrelfors : to breake the 
Law is to loofe or dif-Iblue the Law 3 thus wicked men by their liues abro- 
gate it. 

£j*eft. ButisthewhoIeLawof/1/^abrogafed i A»fw. Nojforthough 
LMsfes be faid to giue place to Chrilt, that doth not import a change ofthe 
Law, but ofthe Law-gluer. (JWofcsgauc three kindesof Lawes, Moral!, Iu- 
diciall, Ceremonial!. 

For the M'>rail Law, it may infome fort be faid to be abrogated, as 1. In 
refpect of thecurfe and maledi ction, as it did worke anger and made execra- 
ble : for fo there is no condemnation to them which are in Chrifl leftu, in as much 



8. Way? s any 
growcj euill. 

What hee 
mcancs by ru- 

Why called 

Why ofthe 

The taw nb* 
rogired 4, 

Hbw the nao. 
rail law is ab- 


tym.6. 14, 

How the Iu- 
diciali Lawes 
are abrogated 

a Epbtf.t. 1 a. 
b PM.j.18. 
c iPet.x.itf. 
d 1 Pef.4. 1. 1. 

e 1 Cor. f.20. 


; Matth. 
1 fyw.10,3.4. 
i AfrftMO.JJ. 

2fy* d/fcr Qhrifl. 



as the law of tbefpirit ofltfe hath freed them from the law offinne and death. 2. In 
refpeft of the inexorable rigour and perfection of it : for wee are not now vo- 
der the law, butvnder grace. 3. In fome fenfe it is abrogated in refpect of 
iuftification : for now it is no more required of the godly, that they (hould 
feeke iuftification by the law, but by Iefus Chrift. Agaiue,we muft diftinguifh 
oftheperfons : fbrthelawftillliethontheneckeofthcvnregenerate, but in 
the former reflects is abrogated to thefaithfull, for againft them there is no 
law, but the law is giuen to the vnrighteous. 

Now for the Iudiciali lawes oiMofes, they were as it were ciuill lawes, 
concerning Magiftrates, Inheritance,order and procefie of Iudgements,con- 
trads, mariage, bondage,diuorce,vowes, vfurie, and trefpalfe betweene man 
and man. 

Thefe Iudiciali lawes muft beconfidered two wayes. 1. As they binde the 
Iewes as they were rnen,that is, in a common and generall right, and fo thofe 
lawes are pcrpetuall in the nature and equitie of them. 2. As they bound the 
Iewes as they were Iewes, in a perfonall,nationall,or lingular right : and thus 
where the reafon of a 1 aw is particular, there the law is fo, and bindes not other 
people, but as it may fit their Common-wealths. 

The Ceremoniall lawes did concerne facrifices,and facraments, and other 
holy things, and rituall obferuations. Diuines haue a fay ing, that the Iudiciali 
arc dead, but the Ceremonials are deadly. That the Cer emonies are abrogated, 
was fignified by the rentingof the vaile of the Temple, yea the Templeit felfe 
is deftroied, as will more fully appeare when I come to the 1 5. verfe. 

And thus of the rudiments of the world. Hitheruntoalfoofthe matter of 
the dehortation. The reafons follow. 
And not after Chrift.] 

Thefe words containe the firfi reafon againft philofophie, traditions and 
ceremonies : they are not after Chrift, and therefore to beauoided, left our 
foulesbefpoiled. Thefe things were not after Chrift, i.becaufe they noway 
tended to the furtherance of heauen and reconciliation with God, which in 
Chrift we I hould principally Iooke to. 2. Becaufethey were no way warran- 
ted, or approued, or commanded by Chrift : Chrift when he came impofed 
no fuch things. 3. Becaufe they doe now noway Ieade vs after Chrift, but 
from him rather, inafmuchaswereftinthofe workes done, and neglect the 
commandementofGod. Laftly, they feed the humours of carnall men, and 
draw away mens mindes from rhe fpirituall worihip of God in Chrift. 

Hence we may note an anfwer to that queftion, whether the Gentiles may 
notbefaued without Chrift by philofophie 2 The Apoftlc determines that 
the foule is fpoiled by philofophie, if it be not after Chrift. 

Againe, hence we maylearne a note of triall concerning the truth of reli- 
gions: that religion which is not after Chrift, is a falf« religion : for this is a 
foundation, that euerlafting happinclle muft be expected from Chrift alone. 

Laftly, here we may note, that (innes againft Chrift will be accounted for, 
though they were not forbidden in the morall law. We haue now another law 
intheGofpell, fo as whatfoeuer is not after Chrift is a great tranfgrefTion : 
neither may we thinke that we finne not againft Chrift but only by traditions 
and ceremonies ; for there are many other wayes of offending againft him, 
as, To liue without Chrift and communion with him a . Tobeanenemie to 
thecroffe of Chrift b . To make the doctrine of redemption an occafion of 
libertie to the flefh c . To liue after the lufts of men, and not after the will of 
Chrift d . To harden our hearts againft the doctrine of reconciliation*. To 
hold falfc opinions concerning the perfon or office of Chrift. Toperuertthe 
Gofpell of Iefus Chrift f . To perfecute or defpight Chrift in his members e. 
To truft in the merit ofourowne workes h . To denie him before men*. To 
*• reproach 

Vcrf. 9. In him dwelleth alt the fulnejfe of the Godhead. 


reproach the feruams of Chritt k .Not to beleeue the report of his mctlengers K . 
Not to imitate his graces'". ToofFendoneof Chrifts little ones". Tomake 
diuifion or fchifme °. Not to difcerne his body in the Sacrament p. To build 
againe things deftroyed t 5. To breakeour vowcs r . To fall away from the 
doctrine of Chrift f . To grieue the fpirit of Chi id c . To be beguiled from the 
fimpliciticthatisinChriftlefus". To caft away their confidence *. Or to 
fafhion our felues to the lulls of our ignorance x . 
Thus of the firft reafon. 

Vers. 9. For inhim dvtetleth allth'fulnefte of 'the Godhead bodily. 

THefewordsconraine the fecond reafon 1 : and it Hands thus ; rf in Chrift 
there be all diuinefulnes & lufficiencie, then there needs no fupply from 
humane inuentions,either for doctrine,or worfhip,or manners : but in Chrift 
there dwels all fulneffeeuen from the ocean of all perfection, and therefore 
let no man fpoileyou through philofophie, traditions or ceremonies, &c. 

For the explication of the Minor, weemayconceiue of the words of the 
text thus ; Thereisin Chrift all fulneffe of wifdome as the Prophet of the 
Church, therefore there needs no philofophie. 2. Thereis all fulneffe of me- 
rit in Chrifts fatisfacl ion as Prieft of the Church, therefore there needs no ex 
piating ceremonies. 3. There is all fulnelTe of power and efficacie in Chrift 
as King of the Church, therefore there is no need that wee fhouldhelpe him 
with inuenting traditions to vphold the Hues or godlinetfe of Ghriftians, or 
any way to further the ordinances of Chrift. 

This verfe containes in it fclfe an excellent propofi tion concerning Chrift, 
and this is amplified, 1 . by the manner of prefence, hee dwelleth there, t . by 
the meafure, in all fulneffe. 

The word Corporally hath beene diuerfly interpreted. Corporally , that is, 
truly and indeed. Corporally, that is, not in fliew or fhadow onely, but com- 
pleatly, in companion of the fhadowes of the law, or prefiguring fignes. He 
dwelleth not in Chrift as he did in the Temple. Corporally, that is, according 
to the flelh. Corporally, in refpect of the manner of his prefence, not as hee is 
in all creatures by efficacie or power, nor as hecis in the Saints by his grace, 
nor as he is in the bleflcd by glory, but corporally , that is, by vnion with the 
perfon of the word : but 1 thinke it is fafeft and plained, to take icin the third 
fenfe, viz. corporally, that is, in his humane nature. 

Chrift is commended in the praife of his relation 1 . to the Godhead,in this 
verfe, 2. to Saints and Angels, verf. 10. 

In him, notes his perfon ; GW/?W,exprefreth his diuine nature ; corporally, 
imports his humane nature ; and dwels, tels vs of the vnion ofthc natures. 

The fumme of all is, that in as much as the Lord hath faued vs by fo won- 
derfull faluation in Chrift, and in that our Sauiour was true God as well as 
man, asbciugthe fecond perfon in Trinitie, therefore we fliould wholly reft 
vpon him,and not diftractour thoughts, or faith ; or feruices,w ich either phi- 
lofophie, or traditions, or ceremonies, as fuppofing that our faluation fliould 
be any way es furthered by thofe. Now in that the holy Gboft is Co carefull ro 
teach the diuinitieofChrift, wee fliould alfolearne to be affected with the wif- 
dome of God, that hath defigned the fecond perfon in Trinitie to be our me- 
diator : Thinke of it often, and weigh with your felfe the glory of Gods wif 
dome herein 5 who is fitter to reftore the world then he that made it a i Incar- 
nation is a midion ; nowitwasnotfithefliouldbefent by another, that was 
not of another, as the Father was not. It is wonderfull furablc that the nat u - 
rail fonne fhould make fonnes by adoption b . Who fitter to reftot crhe image 

of 1 

k Heb. U.26. 

J^w.10 16. 
m Mat 11.29. 
n Marl^g.+i. 
o 1 Cor. 1. 1 2. 
p 1 Cor.z 1.28 
<] Gul.z.ij. 
18 19. 
r 1 Tim. 5.1 j. 
f 2/0/7.9. 
t £/>/«£ 4.30. 
u z Cor. x i.j. 
* Hebr. 10. 
x iPefa.14. 

Why our Sa- 
uiour was the 
fecond perlort 
in the Trim- 
tie, and no 


b Id 

>.i 12. 


In him the Godhead dwels bodily* 


p. 2. 

d Cc/.t.ij. 

f Mrfft. l8.2l. 

ii p/j/7.3.21. 

i /er«w.lj.5. 

k £Pj 9 £.7. 

I Epbefi.yh. 
ra Pp/. 1 10.3 

n TfJ.z. 

How the di- 
uinc nature 
can be in the 

How Chrift 
was like vs, & 
how vnlikc. 

of the Father loft in vs, then hee that was the erernall image of the Father c i 
Who was fitter to breake open the fountaine of Gods loue, then hee that was 
thefonncofhisloue d ? T he perfonall word became the enunciatiuc word, 
to declare vnto vs his Fathers nature and will : he that is the middle perfon in 
the Trinitie, is fitteft t© be the middle man, or mediarour bctwecne God and 

Is our Sauiour God then ? then he is eternall e , omniprefent f , omnifcient &• 
and omnipotent h . 

The confideration of the diuinitie of Chrift, may and ought wonderfully 
to comfort vsagainft the greatneire of oiir finnes and Gods wrath, remem- 
bring that the Lord Iehouah is he that is our righteoufaeiTe^and iuftification 
from all our finnes : as a!fo againft the greatnelfe of the enemies and aduerfa- 
ricsofourfoules, andthe truth or true grace of Chrift in vs. Our Sauiour is 
themightieGod k , and therefore can and will eafilyfubdue all our enemies 
vnder our feet : befides, hereby wcare alfuredof rhe fupply of all our wants, 
feeing he that hath alltherulnelfc of God in him, hathvndertakento fill ali 
things in the Church K And as this may comfort, Co it fhould inftruc't : why 
fhould we not come wlltnoly at the time ef ajfemb/ie m , feeing we ferue the God 
of heaucn,and haue all our feruice done in the name of the Sonne of God,and 
prefented by his mediation to the Father > And further (hall wee not account 
vnbeleefetobeamonftrous hone, confidering how little caufe wee haue to 
feare or doubt ? Butefpecially fhall we not learnehumilitie of bim,that being 
in the forme of God* humbled himfclfe for our fakes to take vpon him the 
forme ofaman, and to be fubieel: to thevery death" ? Laftly, fhallweenot 
learne hence the harefulneile of finne, and theodious filth of it i Wee may 
commit finne, but God muft remit it, and become a fufficient propitiation 
for finne. 


£l«eft. How can the whole dtuine nature be faid to be in the humane, fee- 
ing the one is infinite, the other finite i 

Anfve. 1. It is no more then to a ffirme,that the humane nature is vnited 
tothediuineinthefulneireofit. Or 2. That it is incorporate, or made flejn 
incarnate, or hatha body ioyned to it. Orelfe 3. Let ir be granted of the in 
habitation in the flefh of Chrift : yet it folkmcrh not that therefore it is there 
included. For it is fo in the flefh whole,rhat w ithout the flefti it is euery w here. 
For rhe diuinitie is not only immenfe that it can be euery wherc,bur alfo mod 
(implc, that it can be and be euery where whole, as thefoule in the body, 
and the light is in the Sunne, and yet not included there, yet truly and v\ hole 

jQueft. But fince this text plainly affirmes that Chrift had a body, apd fo 
by Synecdoche, a true humane nature,it may be here enquired whether his hu- 
mane nature was like ours, and the rather fince the Godhead did dwell in him 

A»fw. That this may be cleerely refolued, wee muft know that what is faid 
inthisverfenotwithftanding, Chrift in his humane n.iture was like vnto vs. 
Butforeuidencc, I (hew briefly in what he was like, and then in whathe was 
notlike. Hcwaslike 1. inthathetookeatruebody,notfantafticall. 1. He 
tookc a true humane body , and not a celeftiall body,and he was endued with 
areafonablefoule. 3. Hee had the ellentiall faculties of both. 4. Hehadthe 
very infirmities of our nature, I meanefuchaswerenotfinfuli. NovvChrift 
was vnlikc vs in body, in foulc, in both : In body : 1. In his conception there 
was a difference ; for we areof Adam, and by Adam, but he w3s of Adam, 
and not by Adam, for he was not begotten, but made : and fo originall finne 
wasauoided, and fomethinke his very body had all rhe parts at the firftcon- 
« ception 


In him the God-head dwells bodily. 

ceprion formed, z. His body was not corruptible, icfaw no corruption. In 
foule he differed two waies. i. In thatit was without fin ne. 2. Inthatirwas 
indued with gifts aboue men and Angels. In both there was difference. For 
1. They fublifted from the beginning in thediuine nature, and did not make 
a perfonof themfelues. 2. They are admitted vnto the grace of adoration, 
foas now Chrift-man is worshipped though not property, as he is man. 

Thus of the natures of Chrift : the vnion of them followes, in a double 
confederation. 1. O f the manner, in the word dwelt. 2, Of the meafureiw 
allfuineffe. . 

Dwell] Therearetwo kindcs of vnions in Chrift. 1. Of the. foule and 
body. 2. Of both thofe with the perfon of the word. the. latter ishere meant. 

Thereare t. queftions about vnion in Theologies iljSt are wonderfull full 
of dirflcultie. 1. Thevnion of three perfons in one nature. 2. The vnion 
of two natures in one perfon. This latter is in Chrift , he is begotten as God, 
created in refpect of his foule, and borneinrefpeftof his body. 

Thete are diuers vnions. 1 . Subftantiail in the Trinitie. 2. Naturall in 
fcule and body. 3. Carnall in man and wife. 4. Myfticall in Chrift and the 
Church. 5. Perfonall in Chrift, for in him as foule and body are one man, fo 
God and man are one Chrift. 

It is much eaficr to tell how this vnion in Chrift is not then to tell how it 
is. Negatiuely thus. 

Things are vnited three waiei ; Some things are compounded and made 
onc,yet the things vnitedarenotchanged,mingled, or confounded, but re- 
maine perfect: asmany ftonesvnitedinone building. 2. Some things vni- 
ted are perfect, but yet changed and not what they were: as the body of a 
man made of the vnion of the foure elements. 3. Some things remaine 
whole and not changed but vnperfeft of themfelues > as the foule and body 
of themfelues apart. Now this vnion of Chrift is not after any oftheie waies. 
Againethis vnion in Chrift is. 1. Not by bareafliftanceorprefence . 2. Not 
by habituall vnion P, either by affection, as friends are one, or by graced, as 
the Saints are one with God. 3. Notby worthineuV, or author itie. 4. Not 
by harmonic or confent of will f or opinion : as the Angels are one with God, 
and as the Saints fliall. $. Notby ioint authoritie t as two Confute are one. 
6. Notbyhomonumieorgiuingof the fame name to each nature. 7 Not 
of pieafure only u , as if it were fo only becaufe God would haue itfo. Laftly, 
Notby bate inhabitation, fot thewordismadeflefli. And therefore though 
the holy Ghoftvfetheiimilitude of dwelling heere, to note the continuall 
refidence of the diuine nature in the humane, yet that fimilitude dothnot 
esprelfe this vnion clecrely. For the houfholder and the houfe cannot be fitly 
called one. 

The effects of this vnion may beconfidered cither 3s they are in Chrift or 
to vs ward. 

In Chrift, from this vnion flowes. 

1. The predication ofthethingsof each nature, to the perfon and that 
truely and really, as whenhisbloudisfaid to be the bloud of the Sonne of 

2, The inriching of the humane nature with admirable gifts, as grcatas 
could pofiihly be in a created nature; In refpect of which he came rhe neereft 
vnto God of any that euer was or could be. Nay if allthe goodnes of man 
and A ngds were conferred on one creature, yet it were not comparable to 
(hat that is in one Chrift. 

Thcfe gifts in Chrift they were cither naturall or fupernaturall, by naturall 
gifts 1 meanefuchasthefe^intheminde, the beft wit or memorieand/uch 
like faculties, better then euer were in any man , I except not Adam himfelfc. 

X in 


of vnions. 


P 'S'fc'w. 
r x*a£i&y> 


* ^<f7. to. 

Gifts naturall. 
and 'upcrni- 
uir.tll in 



In him dwells the godhead. 


A twofold 
wifedome in 
A threefold' 
created wife - 
y Mat. 11.27. 
Z Efaj 11. j. 
a L»t\X 52. 

bsAof, not 

Of the power 

In the body, moll faire forme and a diuine face : his very countenance did ex- 
preire a diuinitie in him. The very temperament alfoof his body was fuch as 
nothing could be better tempered or more excellent , as being formed by the 
holy Ghoft. 

His fupernaturall gifts were either in body or minde.- in body , as that hee 
could with his eye pierce the heauens and fee there what he would: for Stephen 
could fee into heauen as is recorded AU.j. much more muft v\e belieuc of 
ourSauiour, for in Stephen there was but a fmall parcell of diuine right. 
Now Ifay,thofegifts were aboue naturein Chri(f,but yetnot againft nature*, 
in minde there was in him exceeding holines, goodneire, wifedome, and all 
the gifts of the fpirit. 

But all thefe fupernaturall gifts both in foule and body muft beconfidered 
inChrifttwowaies. i. In the ftate of humiliation. 2. Intheftatc of ex- 
altation. Such gifts as he receiued in the flate of humiliation , were properly 
the effects of this vnion , the other were giuen in refpeel of his obedience 
vnto death. 

Of the firft fort I propound thefe, 1. In the whole foulefo great holines 
as can be imagined to befall a creature. 2. Intheminde, moftexquifite 
wifedome. 3. In the heart, fuch bowels of charitie, loue, and compaflion, 
as was neuer in any man or Angell 3 in the whole man, wonderfull power. 
Now amongft all thefe I only confider of his wifedome and power. 
There was a twofold wifedome in Chrift. lncreate, and that was onely in 
his djuine nature 5 and create, iod that was in his humane. This created wife- 
dome in Chrift was threefold. i.Knowledge by immediate vifionr. 2 . Know- 
ledge by heauenly habits infufed 1 . 3. Knowledge gotten by experience 8 . 
By the firft knowledge he knoweth immediately the word or God,to which 
his humane nature is vnited, and in God as in a glalfe he fees all other things. 
Thus he fees God face to face, and this is a certaine created light in the foule 
by participation of diuine light. 

Concerning this firft fort of knowledge in Chrift, flrange things are faid 
by Diuines, but the fumme of all is this : 1. That the foule of Chrift by this 
created light and vifion feeaGod, and that firft, Whole : fecondly, Perfectly. 
2 . Thar in this vifion he fees all thing?. 

Obteft. Then might fome one fay the knowledge of Chrift in his humane 
nature is made equall tohisdiuine. 

Solftt. Notfo. For firft, though he fee God whole yet he feeth him not 
wholy b ,that is, notfo much as can be fecne by God himfelfe , though more 
then any creature can attaine vnto. 2. Though hee know the thinges that 
are and mall be, yet , he knowes not fuch things as mall not be, and yet God 
candoethem. 3. What he doth know by this finite light, he knowes notfo 
piainely as the word doth. 4. It feeth not things at one view or altogether, 
but one thing after another. Thus of his immediate or blefted knowledge. 

The fecond kinde of knowledge is habituall or infufed knowledge. By 
this knowledge, he knowes all that can be knowne of manor Angels , yea of 
all of them together, of this hefpeakes Efaj. 1 1. 3. There are foure wordes 
to expreile it, wifedome, vnderftandtng, knowledge^ and connfell ; by the firft hee 
vnderftandeth celeftiall & diuine things j by the fecond things feparate from 
matter, as the Angels j by the third things natural I -, and by the laft things to 
be done. Butthis knowledge is much inferiour to the former , for thus hee 
knowes not the diuine ellcnce. Of experimental! knowledge the holy Ghoft 
fpake Lttk. 2.52. when he faid Iefw increafedm wifedome, and that muft needs 
be in fuch knowledge as he got by obferuation by degrees in the world. Thus 
of the wifedome of Chrift. 

Concerning the power of Chrift many things are controuerted in other 

Churches $ 

Verf. 9. 

Jn him dwells allfukes. 

Churches : and I hauc fpoken of it before, more then men of wranglingna- 
tures and corrupt and enuious mindes did well take, though no more then 
what is ordinariein the writings of learned men: I fhall not need therefore 
to fay much of it in this place. The power of Chrift is twofold , increatc and 
ere Ate. Increated- power 3 is the power of his diuine nature, and fo he is omni- 
potent. Created power is an admirable force in the humane nature of Chrift, 
aboue man or Angels, to accomplifh that vnto which it is directed. By his 
diuine power, Chrift worketh diuine things , and by his humane power, hec 
worketh humane things, thus is hee powerfull aboue all creatures, invnder- 
rtanding, memorie, will, and in acting whatfoeuer the Law of God can will. 

Hitherto of the power of Chrift : and fo of the gifts in the ftate of hu- 

In the ftate of exaltation, there befell Chrift 4. things. 1. a wonderfull ex- 
cellence of glory. 2. thegraccof adoration with the diuinenature. 3. the 
power of adminiftration of all things in heauen and earth d . 4. a iudiciarie 
power, viz. to be the Judge of the whole world e . 
Thus of the fecond effect. 

The third effect of this vnion in Chrift, was his mediatorfhip, as remaining 
perfect God he became man 5 fo without any mutation of himlelfe , he is by 
this vnion become perfect mediator betweene God and man, the true high 
Prieft, and the only head of the Church. 

The fourth and laft effect of this vnion, is the communion of the effects : 
there are d'uers operations of both natures, yet they meet in one work done: 
the worker is the perfon 5 the fountaines of operation, are the two natures ac- 
cording to their properties : the actions are fome proper to the diuine nature, 
feme to the humane, yet the outward fact or thing effected is the workeof 
both natures. Thus of the effects of this vnion in Chrift. 

Now the effects that flow to vs from hence,are either in Chrift for vs,or in 
vs by Chrift. In Chrift for vs, there are two effects, expiation and reconcilia- 
tion to the father. In vs by Chrift are three effccts,iuftiflcation,fanctification 
and glorification. 


The vbiquitaries doe abufe this place, for they alleage that this place 
proues, that the etfentiall properties of the diuine nature are communicated 
really to the humane, and fo they fay Chrift is in his humane nature omnipo- 
tent, euery where prefent and omnifcient : this they fall vpon to eftablilh h is 
reallprefence in thefacrament. But that this place cannot fit their turnes,may 
appeare by thefe reafons, 1 . He faith, in rvhsm , that is , in which perfon the 
Godhead dwells &c. now it is not doubted by any , but that the perfon of 
Chrift is omnipotent,euery where prefent &c. 1. Be it,** rvhtcb body the God- 
head dwells &c. yet this proues nothing for them, for fo hee dwells in the 
Saints, and yet they doe not fay, they are euery where prefent. 3. When he 
fahhj all fulnes, this fttlnes notes the effenceas well as the properties: now I 
hope they will not fay the effence is wholly communicated to the body of 
Chrift. 4. AHfulneffe imports all attributes as well as fome, now all attributes 
are not communicated: as for example, the body of Chrift was not eternall. 
Laftly, the fame was cleared before, the fulnes of the Godhead is there as the 
light is in the funne. 

From the confiderationof all which doctrine, we may feecaufe to be aba- 
fed and confounded in our felues , that we fbould nor more admire the won- 
derfull glory of the perfon of Chrift: and for the time to come, weeftiould 
heartily ftriue with God by praier , and the vfe of all good meanes , that hee 
would be pleafed to re$teale bis fonne invf, and Ifiew this rich myfterieof Cjod 
tnamfeftedintheflcjb. Laftly , this fhould con6rme vs in the faith of all the 

X 2 good 


d Mat.rS, 
c U&$ 17.30. 




^ndyee are compleat in him. 

Chap. 2. 

a lob.1.16. 
b Eplief. I.X J. 
C Efbef.^.io. 

d Matb.i 1.1$. 
I{om.i$. 14- 
e lob. 1. 16. 

g ^.14.17. 

h Heir.*, 
i i^ow. 15.29. 

Chriftianj are 
both compa- 
ratiiiely and 

k T.pbef.X.l$. 

1 Het.?. if. 

m Hel>.6 m 14. 

1 O Iul>. 17. ». 

good things promifcd in the Meffiah, feeing hence wee know how infinitely 
complcat he is in hinafelfe . Thus- of the % verfe. 

Vbrs. 10 And yee are compleate in him who is the head of all principd- 
lifie and power. ♦■ 

TH e third reafon of the dehortation is taken from our perfection in 
Chrift, : we need not go to traditions, or philofophie, or ceremonies, fee- 
ing we are fo com pleat in our felues as we are in Chrift. 

Obferae in the firft words, i.theperfons,/**. 2. the time, are. -j.thebe- 
nefitc©mmunicated,«w»/>/<Mf. 4. the author, Chrijf. 5. the limitation,*^ him : 
In generall we may obferue,that Chrift doth deriue of his fulnes to his mem- 
bers, of'hisfulnejfe haue we all recetued grace for grace a : out of hU fulnejje he fillet h 
all m all b : he afcendedfarre aboue all heauens that he might fill all things c . 

Now if any aske wherein Chriftians are complear, or what it is Chrift doth 
deriue vnto Chriftians out of his fulneffe ? I anfwer , hee maketh them corn- 
pleat, or filleth them out ofh»sfulnes,with knowledge d ,grace and truth e , peace, 
power f^ioy andrighteoufnejfe Strength againft temptations and death h t a(?un- 
dance of blejfings in the Gofpell', and hcfttpplieth all their neceffities orttofthe 
riches of his glory , but efpecially they are compleat in the imputation or his 
mod perfect righteoufnefTe. 

Thus of the Author and the benefit. Where he faith,yec are compleat , hee 
tcacheth them that there mud be a particular application of this fulnefteof 
Chrift: Though there be water enough in the fea,or in the riuer or fountaine, 
yet it helps not vs, vnlelfe it be deriued to vs by conduits, &c. though there 
be foode enough in the market, yet we are not filled with it, vnlelfe it be 
bought and dreft and taken by vs. » 

Now for the time, when he faith, jee are compleat , hee fiiewes that it is not 
enough that mens hearts haue beene full of Chrift, but they mud bee fo ftill. 
Sluefi. How can they be faid to be already filled and compleat in Chrift, 
feeing many things for their perfection are notyetgiuen, and there is a diffe- 
rence of fulnes in the children of God 2 Anfiv. That this point may be more 
clearely vnderftood, Iconfider of this complcamefte more exaftly, both in 
what it is, and what it ought to be,for they may be faid to be compleat,in that 
they ought to labour after it. 

The faithfull are compleat or impleat rather, either comparatiuely or po- 
litiuely : comparatiuely in this fenfe , becaufe they are in the abfoluteft eftate 
thai any kinde of people are in , and farre more happy then all the world be- 
1 fide,for the earth iscurfed to all other men,thefelicitie they would defire can- 
not be had, or if it were, yet the wrath of God for their finnes , lyeth like fire 
in the mids of all, and who knowes when itwillburne?how can there bea- 
ny compleatnes in their eftate , feeing the vnregenerat heart cannot be filled, 
and the things they can get , fcruc but for the flefh and bodily life .'thus they 
are comparatiuely compleat. Now pofitiucly they are fo 4. waies. i . In re- 
fpeft of the fulnes of the body my fticall,it is a glorious well compacted com- 
pleat body k , and fo the Church U the fulneffe of Chrift. 2 . In refpect of iuftifi- 
cation,and that 2. waies: for euery child of God hath wholeChrift giuenhim, 
and his whole righteoufnes imputed : and befides he hath forgiuencfte of all 
forts of finnes, original!, aduall, of infirmitie or preemption, &c. 3.1nre- 
fpe&of fan&ification. 4. In refpecl of glorification. 

Now for glory; we muft vnderftand , that though they are not yet in hea- 
uen, yet they haue it in refpeel of promife^and in hope m ,and in the means", 
andin the beginning of it ° : and for fan edification and grace , it muft be con- 


Ver f. I © . The head ofprincipalitie and power. 

lidcrcd according to thethreefold degrees ef it. i. in indication. 2. in ripe 
age. 3. in perfect conformation in heauen. 

Now for the firft,euen theweakeft babes and infants in grace arecompleat 
4. waies. 1. They haue compleatand perfect promifes euen of 
itfelfeP. 2. They arecompleat in refpeft of me meanes of fandiricatioii; 
for fir ft they haue full liberne to vfc them as they haueuportunitie , and they 
may make their bed profit of them : befidesthe refpecT: of theefficacieofthe 
meanes, their God is the holy one oflfrael , Chriftit the head in allfulnes of ver- 
tue &c. they may pray for what they will and be heard,and the word is the arrne 
andpower of God to falmtion. 3. They are compleat in refpecT of the parts 
fan&ified, they hauegraceineuery part though not in euery degree. 4. They 
are compleat in their defire and rejpe bl to all Gods commandements. 
Thus of wcake Chriftians and their compleatneffe. 

Now the rtrong Chriftians compleatnelfemay be considered negatiuely : 
and fo they are not compleat, that are not full of knowledge , that cannot beare 
hardfayings, that hath not a plerophorie of aflurance, that is not filled with 
conrentadon,that cannot liue by faith, or is not filled with the fruits of righ- 
teoufuefle. - . 

Thelaft thing is the limitation, iuh'm. 

lnhinu~\ Nothing will be had by Chriftfjll we beinChrift, 1 Ioh. 5. 20 
Things are iaid to be in Chrift refpecT of creation,all things wcrecreared 
i» him <i, i. In refpecT; ofprcferuation, all things conjiftinhim*. 3. InrefpecT 
of the myflicall vnion, and Co the Church onely is in him. 

In him we are eletled f , in him the righteoufnelfe of God is reuealed front hea- 
tten *. bi him all promifes are yea and amen u . in him we are made rich*. inhim-> 
[ewes and Gentiles are made one*, in him the building is coupled together and 
growes y. in him we haue life \ 

Now men may know whether they be in Chrift $ they examine themfelues 
wether they bee new creatures a or no, and whether they haue the ftirtt of 
Chrifl b , and whether they lone the appearing ofChriji c , whether the world hats 
them, whether they hue the brethren*} and whether they wal^e in the light in 
all defire of holy conuerfation f . 

Who U the head ofaHprincipditie and power ] It is true that Magistrates be in 
great place on earth and haue principalirie and power , and may be fo called 
iuftly, but that is not meant here. Thefe principalities and powers are the An- 
gells, and fothefe words containe the fourth reafon : Chrift is the head of 
Angells, therefore whatfoeuer they haue they haue it from Chrift, and there- 
fore, what fliould we doe to goto Angells tohelpe vs , when Chrift the head 
is giuen to be our Mediator ? 

The Angells are diuerfly called in Scripture : they are called $>/>#.; to ex- 
pretfe their nature, and Angells to expreire their office , as melfengers fent of 
God : they are called fonnes of Cjod s .- they are called Cherubyms h from the 
forme they appeared, viz.. like youthes : they are called Seraphims ' 'for their 
order^andfiercenefle in the execution of God anger : they be called flarres of 
the morning k from their brightnefle of nature : they are called watchmen 1 , 
thcyareinheauen as a watch-tower,and they keep the world : they are called 
flaming fire m , becaufe God vfeth their helpe to deft roy the wicked : here they 
be called principalities and powers, which are words of greateft excellence a- 
mongil mcn,and are vfed here to fhadow out rhe glory of thofe heauenly 
creatures. Angells are moftfpirituall creatures without bodies : they moue 
like the wiade vnrefiftably , eafily without moleftation, and in an vnperceiua- 
bletime: and for their number^ I am not of their fond opinion thatthinke 
they arcmcant in the parablecf the 99.(heep,asif they werefoinfinite beyond 
the number of mankinde : yetwithoutqueflion, their number is exceeding 
? X 3 ■ great! 


The com- 
pleacnes of 
the weake 
P **£k & 
Jer.41. j 9 . 

The com- 
ftsong Chri- 

a. Col. 1. \6. 
r Col. 1 17. 
f Efk. 1.4. 
t Psom. 1. 17. 

I Cor 5.11. 

II tC>r. 1 jo. 

* 1 Cor.l.f. 
X Ephef. z. 6. 
y Epb.z 20. 

z I lot). J.I J. 

a i Cor. {,17, 
b F\om. 8. p. 
c z Tim. 4. 8. 

* 7"W.j. $. 

* Tet.j.iz. 
d lob. i J. 18. 

e 1 lolf.i, 14. 
Epb.4-l6. 17. 
f 1 lob. 1. 6. 
HeL y, 14. 
I hh. 3. 6, 

g Iob.i$< 
h Genef. j. 
i Efay6. 
k lob.. 58.7. 
1 Dun. 4. 10., 
mTfal. io*. 


n D4» 
Hofeti 1 1.14. 
Math. %6. 53. 


p Afrfffr. I. 

The benefits 
Angels haue 
by Chrift. 

cj /ok. 4. 

What the an- 
gels doe for 
the body of 

f L«A. >*• 

t Mtith.n- 

\xM nth. 18. 10. 

£&#/ ofprincipalities and powers. Chap. 2 . 

great and almoft incomprehenfible , and cannot be knowne ofvs in this 
world n . They wonderfully excellin knowledge , and that naturall , and fu- 
pernaturalljand experimental!. But to fpeake a little more exprefly, I consi- 
der in the Angels, 1. What they are inthemfelues , here called principalities 
andporvers. 2. What they are in relation to Chrift , who is faid here to bee 
their head. 3 . Wharthey bein reference to the body of Chrift. 

The Angels in themfelues are principalities, for their excellencie of nature 
and eftate. They are called powers for their wonderfull force they haue ouer 
other creatures at Gods appointment. The words doe not import any hierar- 
chic among the Angels, for howfoeuer wearenottothinkethereisanyA- 
taxie among thofe glorious creatures 5 fo it hath beene bold preemption in 
thofe either lewes or Scholemen or Papifts that haue trauelled in it tode- 
fcribe a fantafticall number of orders amongft them. For their excel iencie of 
nature, as they are here called principalities, fo elk where they are called, 
fiarres of the morning, fonnes of God^y^Gods °. And for their power it is excee- 
ding great ouer the creatures : as when an Angell could deftroy all rhefirft 
borne of Egypt, and to ouerthrowefo many thoufand in Senac bar ibszxmit : 
an Ang«llfet'7V/<?routof prifon, an Angell cmsdT bi/ip in an inftant, they 
can ftrangely winde themfelues into mens imaginations, fo as they can ap- 
peareto men in their dreames P. As cuill Angels can fuggeft tentations , fo 
do good Angels holy motions. They haue power ouer the Deuils to reftrain 
them, but workc miracles they cannot but by the power of God ; the Angell 
in the 8. of lohn could moue the waters, buthee could notof himfelfecure 
the ficke. Thus of Angels in themfelues. 

In relation to Chri ft fo they are implied to be of the body , and Chrift to 
be their head. Nowwemaynotmaruellat it that Chrift fhould berhehead 
of Angels, for there be diuers diftind benefits which Angels from thence do 
receiue, which by naturall creation they had not. l&is a benefit that they are 
vouchfafedaplaceinthernyfticallbody vnder Chrifttharthey mightbere- 
ceiued, as it were into the new order in Chrift. 2. A peace is made betweene 
them and man in Chrift. 3. Theroomesof Angels falnearefupplied by the 
elect, the fociety of Angels being much maimed by their fall. 4. They are 
refre(hed with lingular ioy for theconuerfion of the ele<5t, ; belides the inlaT- 
gingof their knowledge, that they are vouchfafed the vnderftandingofthc 
fecrets of the Gofpell. 5. They receiuefrom Chrift confirming grace, and 
fo afturance that they fhallneuer fall : which is their cheife benefit. 6. Their 
obediencein it ownenature is vnperfed 1, though not finfuJJ , and therefore 
may needtobecouered by Chriftsperfeftions. 

Thus of the relation to Chrift. Now if any aske what relation they haue 
tothebody of Chrift, and what they doevnto it: I anfvvere, by propounding 
both what fcruice they do to the body, and in what manner. For the firft,they 
are like Maftersand Tutors to whom the great King of heauen fends out his 
children tonurfe. God out of the rabble of beft men doth adopt children 
to himfelfe and after commit them to be kept by thofe moft noble citizens of 
heauen r j Befides they execute iudgefnent vpon the enemies of the Church. 
They attend vs at the houre of death and carry our foulea to heauen '. They 
fhall gather our bodies together at the laft day l . Laftly for the accomplifh- 
ment of all defignments for our good they ftand alwaies looking on the face 
ofGod to receiue commandements \ Now for the manner in theoldTe- 
ftament they are reported to haue fometimes appeared vnto men, fomtimes 
intheirdreamesjfomerimesin vifions, the Prophets being rauiflied , into 
an extafie, without true bodies, but not without the forme of bodies. vSome- 
times they appeared in true bodies, either fuch as were for the time created 
of nothing, or elfe formed for the feruice of fome preexifting matter , or elfe 


Veif. ii, Qrcumcifed loith circumcifion "Without bands 

they vfed the bodies of forae Jiuing creatures : for if the DeuiJJ could fpeake 
in the Serpent, why might not feme good Angell vfe other Creatures : as 
fomethinkethe Angell fpake in Balaams Afle. But for this kinde of decla- 
ring themfelues to mcnin the new Teftament it is ceafed, efpecially fincc the 
prirnitiuerimes,fo as now we cannot defcribe how the Angels doepcrforme 
their feruice to the Church. 

Now for the vfe ofthe whole, in as much Chrift is the head of principalities 
and powers,we may comfort our felues diuers waies. If Chrift fill the Angels, 
howmuchmorecanheout of his fulnefle fill vs 3 in the fupplie of all our 
wants i againe, fhall we not reioyce in the grace here is done to vs, in that wee 
are vnited into communion with Angels vnder our head ? yea and that fuch 
glorious creatures, are appointed to be our attendants, why mould weefeare 
when Chrift and his Angels will be fo ready about vs ? further this may alfo 
inftructvs,weneedenotbea(hamedof Chrifls feruice, feeing the very An- 
gels follow him and depend vpon him. A prince that kept great princes to be 
hisdomefticallferuants , were like to be much fought to for preferment of 
fuch as would follow him? Oh how mould we long after Chrift who is head 
ouer fuch glorious creatures as the Angels are? 

V E R S. 1 1. In whom alfo ye are circumcifed with the circamcifion made with- 
out hands, inputting off the body ofthe fanes ofthe jitjh by the 
circumafon ofChrtfi, 

HEereis the fifth reafon, and is peculiarly addrefled againftthofe Chrifti- 
ans ofthe Icwes which ioynedthe Law with theGofpell as neceftarie to 
faluation. By circumcifion they were initiated to the Law of Mofes : andif 
circumcifion can adde nothing to vs nor perfect vs any way in Chrift , then 
neithercantheLawitfelfe. Wehauethat in Chrift of which circumcifion, 
and the law were (ignes,we are circumcifed in the fpirit and therefore ncede 
not to be circumcifed in the flefh, and in Chrift we haue the accomplifhment 
of what was (hadowed in the law. 

Might fome one fay the confequence is ftrange : we are circumcifed in fpi- 
rit therefore we need not be circumcifed in the flefh. Why Abraham was 
circumcifed in fpirit as well as we, yet he needed to be circumcifed alfo in the 
flefh. For anfwere hereunto) we muft know that in the time of theold Tefta- 
ment this confequence was of no force : yet now in the new it it exceeding 
ftrong. For now we haue not onely accomplished what was fignified by cir- 
cumcifion, but Chrift hath appointed another figne infteedof it, viz. Bap- 
tifme, efpecially this is clearc amongftthe Gentiles, which neuer were cir- 
cumcifed in the flefh. 

There is imported vnto vs in this verfe a twofold circumcifion. I. The 
circumcifion made with hands \ z. The circumcifion made without 
hands b . The one external!, in the flefli, by Mofes. The other internally the 
fpirit, by Chrift. 

Concerning circumcifion made in the flefh , there is an obferuation of a 
fourefoldtmie. j. There was a time wherein it was not, viz. fromthecrea- 
tion nil Abrahams daies. 2. There was a time wherein it was neceilary, viz. 
from Abraham till Chrift. 3. There was a time wherein it was tolerable, 
viz. for fome few yeeres after Chrift. 4. There was a time wherein ir was in 
tollerabIe,andvtterJy vnlawfull, viz. lincethe Apoftles times to the end of 
the world . 

Circumcifion had afdouble fignification,for partly it looked to Chrift,and 
partly to the members of Chrift. As itlooked to Chrift it fignified 1. That 
they lhouldhaueaSauiour that was circumcifed, that is free from all finne. 

2. That 



A twofold 


b d-gi&TKM- 


of circumci- 
fion in the 


c Gal. *. 2. 
What cir- 


Qrcumcifion made ft>itb bands 

Chap. 2. 

The end of 

d GjI j. j. 
e l{om. 4. 1 1 . 
f Gtn.ij.j. 

g Cen.ij.M. 

Why it was 


i 2fa>M. 1 j. 


wliy there be 
inch hard 
phrafes and 
kindes of 
fpecch in 
k Math, 1 3. 
Efiy 6. 

2. Thathefhouldcomeof thefecdeof tAbraham. 3. That hclhouldfa- 
tisfie for finne by effufion of bloud , for all bloud in the old Teftament was 
tipicall. Now asitlookedtoman,itfignificd. 1. That by carnall generation 
wewerevncleane, and out of couenant with God. 2. That the faithfull 
haue intcreft in the Welled feed. 3. That our hearts mud be chcumafed, 
by thepainefull mortification of finne, and the painefull carting away of (in, 
as a wretched foreskin : and that wee mould fuffer afflidion of fpiritfor iin, 
till our hearts were as fore, as were the Shecchemites bodies. 4. That wee are 
adopted into Gods fauour and communion with Saints, and diftinguilhed 
from all other men. 5, That all holinetfe of life and forgiuenelfe of iince 
muftbehadinfocietiewith the feed of Abraham. 6, That through bea- 
ring the croffe the firfl: fruites of our bloud mould be ready to be offered for 
him that died for vs. 

The ends why circumcifion was appointed were, 1 . To reach them by 
fignification the things before mentioned. 2. Tobe as a facrament initia- 
torie to let them into the Church. 3. To be a partition wall between them 
and the Gentiles , and as fetters to reftrainc them from fociety with them. 
4. To binde them to kecpe the whole Law d . $ Tobcafeaicbothof the 
rigrueoufnefTe of faith e and of their right and polfeffion of the Land of Ca- 
naan as a type of heauen f . 

There were three forts of citizens in the old Church of the lewes, lira- 
lites,profelites and religious men. Ifralires were of the feede of Abr.ihanu, 
thofe were bound to circumcifion necelfarily s . Profelites, were Gentiles 
conuerted to the Iewifh religion , thofefor the flrengthning of their faith did 
fubiecfrthemfeluesalfo to circumcifion and the ceremonialllaw. Now there 
were certaine religious men of the Gentiles conuerted, and embraced the 
couenant of God, but were not fubieel to circumcifion : fuch were Naaman, 
and the Eunuch and others. 

Now this circumcifion after the comming of Chriftwasabolifhed. i.Be- 
caufe all effufion of bloud mud ceafe when Chrifls bloud was Ihed. 2 . The 
partition wall was now taken downe, and therefore there needed nofigneof 
difference. 3. The priefthood was changed, and therefore therites belon- 
ging to italfo. Obiell. ButChrifrhimfelfe is faid to be the Minifler of cir- 
cumcifion*. Solut. That was true. 1. As hee was giuen to the lewes by ex- 
piation to performe what was promifed to their fathers. 2. Hee was a mini- 
tier not of the Law ( which heabolifhcd and fulfilled in hii comming) but of 
thelewesamongwhomhewasconuerfant: for he preached not to the Gcn- 
tiies. He was a minifter of circumcifion, that is } he was a Preacher among 
the Iewes,as Peterwzs the Apofile of circumcifion. Thus of circumcifi- 
on made with hands. 

Now concerning circumcifion made without hands, f. things in this verfe 
maybenoted. 1. The perf«ns circumcifed,^*. 2. The time are. 3. The 
manner negatiuely fet downe, without hands. 4. Theformeofit , puttingoff 
the body offinnes oftheflejb. 5. The efficient caufe, the circumcifion ofChrifl, 

In general I we may note that the cafe of the Gentiles is not worfe then the 
lewes, we want facrifices, types, oracles, circumcifion &c. but wee baue the 
thing fignified 5 before the law they had the fhadow, vnder the Law they 
had the Image, after thelaw wehaue the body. 

Quefl. But what fhould bee the reafon that the holy Ghoft in this place 
and in diucrs others vfeth fuch hard phrafes and darke kindes of fpeech? 

Anfw. The Lord of himfelfe in many places of Scripture doth vfe allego- 
ries or darke fayings. 1. Thereby to execute vpon wicked men a ftrange 
and fecret curfe : Hejpeaks to them in parables^. 2. The maieftie of the mat- 
ter fometimesdenieth to be exprcft in more ordinarictermes. 3. In alle- 
_______ ___^___^______ gories 


1 1 

Qircumcifion TbitboHt hands. 

gories the holy Ghoft doth not only tell the thing , but explicate it by com- 
parifons,a$ here. 4. The hard places of Scripture are Gods chefts , wherein 
he hides bis treafurefrom wicked men. . 5. God hereby prouidesfor the con. 
ftant nourilhment of the faithfull , that though now they finde afweet rellifh 
in the word, yet ifthey come againe to the fame word, there is fuch depths in 
it, they may finde more food in it. 6. God fomewhat aimes at the humbling 
of the proud heart of man,and will hereby make him fee his wants,and many 
waies buffet him. 7. To excite in vsfo much the more diligence. 8. Some 
parts of Scripture are for an appointed time 1 , and till then thej arefealedvp. So 
availeisyetdrawncouerfomepartsof the Reuelation in things not yet ac- 
complished ; foit was in Danie/szitnc m . Thus in generall. 

Circumcifion without hands is a wonderfull worke of the fpirit of grace, 
wrought by the word vpon the members of Chrift, vpon their receiuing into 
the my (licall body, by which corruption of nature is wounded, beloued fins